Ziaur Ansari was a prominent political figure, having served as the Union minister in the council of 2 Prime ministers Indira and Rajiv Gandhi. Wings of Destiny written by his son Fasihur Rahman is an ode to his entire political career spanning more than three decades and highlights the stalwart’s remarkable, inspirational life as well as clears the air around the controversies surrounding him.
When the truth stands coy in a corner, visible and yet under the pretence of being unknown and unacknowledged, you know that something somewhere is unfair.
Indeed, many times in life, there comes a threshold where one needs to understand and realize that truth which is the most supreme of all, can be an eye opener, as well as a beautiful and also a terrible thing, many a time. Terrible because there may be more to the situation than what meets the eye.
Yes, we all know and have read about the countless hardships that all of us underwent during the Indian freedom struggle. But, surely not all has come to light as far as the involvement of all parties, be it left or right is concerned. Yes, Muslims too were an integral part of the struggle towards Independence, their contribution being extremely indispensable. A prominent figure among them is Ziaur Rahman Ansari who served as Union minister from 1973 to 1977 and from 1980 to 1989 during the council of two Prime Ministers -Indira Gandhi and Rajiv Gandhi, this book which is written by his nephew Fasihur Rahman is a memoir cum biographical sketch of Ziaur Ansari’s life.
Ziaur Ansari was primarily in the spotlight in the year 1985, when he participated in a debate on a private Member Bill related to the SC judgement on the Shah Bano case, which to date remains one of the most debated issues in India as well as abroad. Having been often misquoted, misinterpreted and improperly perceived, Fasihur has taken it upon himself to finally take the opportunity to tell the world the true story behind Ziaur’s life.
The book which began with giving an ancestral account of Ansari primarily spoke about his father Habibur Rahman Ansari’s invaluable contribution to the freedom movement. What followed was the journey through Ziaur Rahman’s pursuit of politics which was turbulent and spanned a period of almost three decades, showing how he contested 9 elections.
Ziaur, not only being a man of strong ethics and politics, nevertheless was a man with a passion for fine arts, poetry, literature and music too. Ziaur was also inspired by Abul Kalam Azad’s legacy which was one of the cores of Rahman’s life. The hardships suffered by the Ulamas aka the religious scholars after the Mutiny of 1857 have also been explored by Fasihur here highlighting the true role of Darul Uloom Deoband in the Indian freedom struggle. I, for once, was amazed by this one since like mentioned earlier, I realized that many religious scholars, many freedom fighters have remained unsung, unacknowledged in their role in the struggle against the British rule for reasons which were, are and perhaps will always be something we shall never be able to comprehend fully. Racism, unfortunately, in the most erred way possible, nevertheless, Fasihur has brought forth a lot of undeciphered and unknown details forward.
Have you ever known or read about the famous Shah Bano case and the subsequent judgement of 1985? Well, the book explores the same in its entirety giving us Ziaur’s intervention in the Parliamentary debate on the SC judgement.
Ziaur Rahman was the president for a tenure of almost three decades at the All India Momin conference. The book provides a complete walk through the evolution, historical significance, mandate, and contribution of the conference in the complete socio-economic upliftment of the Muslim artisans. It also highlights their contribution to the freedom movement in India.
The last two years of Ziaur’s life were traumatic as Amyotrophic Lateral Sclerosis, an incurable neurological disorder, marked them. Characterized by loss of speech this is one of the most painful possible diseases and indeed Ziaur’s pain and anguish must have been sheer agony.
Lagate ho jigar pe teer par hum kuch nahi kehte. Zabaan hote hue ye bezabaani dekhte jao…
This Urdu couplet which was used by Ziaur himself to express the trauma of the condition he was reduced to was something that shook me personally, making me fathom and realize the kind of inability and pain the disease might have led him to. It was heartbreaking to read the complete scenario, especially since Fasihur has revealed how even being the prominent voice he had been, Ziaur was unable to speed track the path to going abroad and procuring the treatment which would have cured him.
A brilliantly written book, this one is a memoir you surely should not miss. Fasihur Rahman is impeccable in detail, immaculate in expression, not shying away from portraying facts as well as refraining from giving any kind of a judgmental tonality to any of the data he has provided. A crisp narration, this one will give you a lot of detail especially as it delves into pre as well as post-independence happenings and thus will be of interest as well as use to readers and historians too alike.
Maulana Shahabuddin Razvi New Book: Maulana Shahabuddin Barelvi’s historical book ‘Tarikh-e-Islam Mukammal’ was released in Bareilly.
This book, prepared after 10 years of hard work, was described as the heritage of the Muslim society and it was announced to be published in many languages.
Maulana Shahabuddin’s new book released in Bareilly
BareillyNews Today :
A grand launch program of the historical book ‘Tareekh-e-Islam Mukammal’ by the National President of All India Muslim Jamaat, Maulana Shahabuddin Barelvi was organized in Bareilly. On this occasion, the Chairman of Uttar Pradesh Waqf Development Corporation Shafakat Hussain was present as the chief guest. At the same time, Bharatiya Janata Party (BJP,Bareilly Mayor Umesh Gautam also participated specially.
On this occasion, National President of All India Muslim Jamaat Maulana Shahabuddin said that ‘Tarikh-e-Islam Mukammal’ mentions in detail the events from the beginning of Islam to the present time. He said that it took him 10 long years to prepare this book and for this he had to travel to many parts of the world.
Many eminent personalities participated in the program
Chief guest Shafqat Hussain praised Maulana’s hard work and historical research and said that this book will become an important source for the new generation to understand Islamic history. At the same time, BJP Mayor Umesh Gautam said that Maulana’s book will give a new direction to the society and will prove helpful in strengthening mutual brotherhood. Many intellectuals, religious leaders and social workers also participated in the program.
History of Islam in six volumes
,’Tarikh-e-Islam Mukammal’ is based on a total of six volumes and 3500 pages. This detailed book contains documentary details of Islamic movements, events and important periods from the birth of the Prophet of Islam, Hazrat Muhammad Sallallahu Alaihi Wasallam to today.
Maulana Shahabuddin Razvi said that it took about 10 years to prepare this book.
For this, he visited the big libraries of India as well as 12 foreign countries and made a deep study of the major Arabic, Persian and English books there.,This book is based on extensive research and historical facts.,
It will be published in several languages
In the program, Maulana also told that ‘Tarikh-e-Islam Mukammal’ will soon be published in many languages including Hindi, English and Arabic, so that more and more people can read it. On this occasion, many dignitaries including Idara-e-Shariah’s Chief Mufti Qazi Abdul Mannan Kalimi from Patna (Bihar), Bareilly Mayor Umesh Gautam and Waqf Development Corporation Director Shafaat Hussain called this book a milestone for the Muslim community.
source: http://www.zeenews.india.com / Zee News / Home> Salaam Zee News / by Raihan Shahid (translated from Hindi into English) / July 10th, 2025
The acclaimed Urdu and Hindi writer from Allahabad exposes how poverty forced him to ghostwrite 1,065 novels.
New Delhi :
In the decades before television became a household staple in India and Pakistan, millions turned to novels filled with mystery, romance, and detective tales for entertainment.
One Muslim writer’s story reveals the untold hardship and exploitation faced by many like him during that time. Mujawar Hussain, a prolific Urdu and Hindi author from Allahabad, has exposed the difficult truth behind the 1,065 novels he ghostwrote for Hindu publishers, many under pseudonyms.
Now in his elderly years but still sharp, Hussain shared his painful journey of writing stories for survival rather than pride. “The number of such books combined is 1,065,” he told Clarion India recently. “But the books I consider a source of pride are my research paper, Elements of National Unity in Urdu Poetry, and a collection of my religious essays,” he said.
Hussain’s writing career began in the 1950s when major publishers churned out fiction in bulk to satisfy growing demand. Muslim writers like him were often paid meagre sums to produce thick novels under pseudonyms for Hindu authors and publishers, including names such as Janardan Prasad Jaiswal, Shambhu Prasad Jain, Ashok BA, and the mysterious “Neqab Posh Bedi.” Hussain estimates he wrote 30 to 32 novels under Bedi’s name alone.
“Some of them were non-Muslims,” Hussain said, naming former students turned authors. “I wrote in their names because I had to. The money kept my family alive.”
His words underline the economic hardship faced by many Indian Muslims, forced to work behind the scenes without recognition while Hindu publishers reaped profits. Hussain recalls the pressure of poverty pushing him to write constantly. “I remember those days when I’d enter the house, and my wife would tell me food and drinks would last until the next evening. I’d sit down with a pen, write, and hand over the manuscript to the publisher. I’d take money — 30 rupees at first, then 60, then 100, and finally up to 2,500 rupees. With that, household expenses were met.”
Hussain’s experience highlights the sidelining of Muslim talent in the Indian literary scene, where Hindu publishers held most of the power. “That forced me,” he said. “The memory of that time is painful, and the work was painful. After that, I put down the pen.”
He also revealed working for Nikhat Publications, famous for publishing the works of legendary Urdu detective novelist Ibne Safi. When Ibne Safi’s manuscripts stopped coming to India due to political tensions between India and Pakistan, Hussain was asked to fill the void by writing novels under his name. “When I realised the institution was going to close, I started writing under his name,” he said. “I wrote very few novels in Urdu under his name — half partridge, half quail, meaning some was his, some I mixed.”
In Hindi, Hussain wrote extensively in Ibne Safi’s style, including the novel The Barrister’s Wife, though he remains uneasy about these works. “Even now, I don’t feel good about them,” he admitted. “I didn’t consider them a source of pride.”
Despite his difficult path, Hussain’s academic achievements stand tall. He earned an MA in Urdu in 1958 with two gold medals, a silver medal, a Victoria Gold Medal, and another prize he cannot recall. “No one has ever scored higher than me,” he said proudly. Yet this success did not shield him from the economic hardship that forced him into ghostwriting.
Dr Ayesha Khan, a literary historian specialising in the pre-television literary world, explains that Hussain’s story reflects a larger pattern of exploitation faced by Muslim writers. “Many Muslim authors like Mujawar Hussain were sidelined, forced to write under pseudonyms or for others to survive,” she said. “Hindu publishers often held the power, dictating terms and profiting from their work.”
Hussain’s reflections carry a sense of regret. Quoting a poem, he said, “Remembering the past is a punishment.” He sees much of his commercial writing as a compromise born of necessity, not passion. “Due to the compulsion of circumstances, I wrote some books that I do not consider a source of pride,” he said. “I was writing incessantly.”
Today, Hussain hopes that sharing his story will reveal the struggles of Muslim writers who toiled behind the scenes while others took credit. “I wrote for survival,” he said quietly. “But I want people to know the real story behind those books.”
source: http://www.clarionindia.net / Clarion India / Home> Editor’s Pick> Featured> India / by Mohammed Bin Ismail / May 26th, 2025
Shaheen Academy organised a grand event to honour its NEET achievers. The ceremony celebrated the students’ success and dedication.
The event was attended by educationists and community leaders. Among them was Abdul Qadeer, founder and chairman of Shaheen Group of Institutions.
In his keynote speech, Abdul Qadeer praised students and faculty. He stressed that education should not just be for earning. “Education can uplift society and spark social change,” he said. “It plays a key role in national growth and development.”
He reaffirmed Shaheen Academy’s mission: to offer value-based, holistic education. He said students must grow into responsible citizens and future leaders.
Abdul Qadeer urged students to look beyond personal success. He asked them to engage in social service and nation-building.
He also made a heartfelt appeal against lavish weddings. “Don’t spend lakhs on grand celebrations,” he said. “Use that money to educate your children, neighbours, and the poor.”
He called education the true celebration. “Transforming lives through education is the real joy,” he added.
He also underlined the need for wider educational outreach. “Five or six institutions are not enough,” he said. “We need 5,000 organisations working for value-based education. Shaheen must have 500 branches to transform society.”
Kaleemul Hafeez, Chairman of Al-Hafeez Educational Academy, also spoke. He compared Abdul Qadeer’s work to that of Sir Syed Ahmad Khan. “Abdul Qadeer Sahib is continuing that legacy to educate a new generation,” he said.
Noor Nawaz, founder of The Hind Guru Academy, echoed the same spirit. He reminded students of the idea of Rabbul Alamin—Lord of all worlds. “Be ambassadors of Prophet Muhammad ﷺ,” he said. “Show compassion, honesty, and service in all you do.”
The event ended with a special honour for teachers and staff of Shaheen Academy. Their hard work was praised as a key part of the students’ success.
The celebration not only recognised academic achievement but also highlighted education’s role in building a better society.
source: http://www.radiancenews.com / Radiance News / Home> Latest News> Report / by Radiance News Bureau / June 28th, 2025
That women’ s bodies and choice of clothing are ostracized and politicized, is not new discourse. Much discussion on the subject has ensued in recent decades by liberals, feminists, progressives and conservatives alike. Add to that visible religious practices, such as head covers (Hijab) and face veiling (Niqab) among Muslim women, and the scrutiny is further exponentialized. So much so, that it disrupts the principles of liberal and western feminists, and suddenly women’s rights to choose what they want to wear begins to be rephrased, and women’s agency to choose to cover themselves is questioned and looked down upon as ignorance or backwardness. As such, Muslim women who practice various degrees of visible modesty, from Hijab to Niqab navigate feelings of discomfort, unwelcome, as well as (c)overt violence when accessing public spaces, including schools, workplaces, markets, restaurants and more. They are often perceived as beings without agency and intellect, and far removed from the mainstream intellectual public realm. Their choice to dress themselves in accordance with their religious and spiritual goals makes their presence in public unwelcome and politicized.
In this article, through interviews with three Niqab-observing Muslim women who have successfully curated , established, and operate their own faith-based businesses primarily selling products through digital means,we draw attention not only on the discomfort and challenges faced by Muslim women in public spaces and traditional office workplaces, but we also highlight the agency embodied by these women to pursue their professional goals in accordance with their personal religious beliefs.
Residing and operating their businesses in India, our interviewees – Kehkashan, Asma Nafis Ansari and Mantasha– have been able to capitalize on the growing adaptation of digital technologies in recent years and produced workspaces for their businesses that offer them the safety and flexibility to pursue their multifaceted aspirations holistically. Rather than waiting for space to be given to them or created for them, they have taken the initiative upon themselves, and are doing so with grit, faith and vision. In doing so, they not only benefit themselves, but also provide employment opportunities, inspiration, and alternative workplace options to others who may find themselves facing similar challenges of discomfort in the public realm.
Faith as an anchor
For these three muslim women, faith is not just a silent actor, but the compass that guides their journeys. Kehkashan, who co-founded ‘Shop Taaseen’ with her business partner Saida Moin, says that they started with a small product, an Umrah dua card in 2024. Today, Shop Taaseen offers a range of faith-based lifestyle products—designed to make Islamic knowledge and reminders part of everyday routines, especially for young Muslims in India. Early on in her academic life, Kehskashan says, she recognized a desire in her to create something of her own but did not know what it would be. She describes herself as someone who has always leaned into creativity with a strong sense of self – “Whatever I do, I want it to be for the sake of Allah.” she shares. That clarity guided her decisions, especially when the spaces around her were not accommodating to her identity. When asked what helped her stay rooted in her vision, Kehkashan said, “the Niqab became my north star. It shaped how I wanted to show up in the world.”
Kehkashan co-founder of Shop Taaseen
Similar to Kekhashan, our second interviewee, Asma Nafis Ansari, founder of ANA, a modest wear brand, spoke of her strong aesthetic sense, shaped by her training at the National Institute of Fashion Technology (NIFT) Kolkata. As a student at NIFT, Asma developed a signature style for her designs over the years, eventually winning her school’s Graduation Award in her final year, for her knitwear collection inspired by the mid-20th century style, Brutalism. Before launching ANA, Asma began a more intentional journey of reconnecting with the Qur’aan. It was during her study of Surah An-Nur, she says, that her personal understanding of purdah or veiling/modesty deepened. “That connection with the Qur’aan gave me clarity…” she says, “… I didn’t just want to work in fashion —I wanted to create something deeply rooted in modesty and meaning.” Today, ANA is not just a clothing brand, but a value-aligned space for modest fashion.
Asma Nafis Ansari the founder of ANA.
Our third interviewee, Mantasha, who holds a postgraduate degree in development communication from Jamia Millia Islamia, launched Shaheen Hijabs after realizing that mainstream, traditional workspaces would not be welcoming of her niqab. After post-graduation, she accepted a position in the development sector that involved extensive fieldwork. While her supervisor remained supportive, she realized that navigating public-facing roles as a Niqabi came with quiet, persistent tensions. “In that environment, personal identity played a critical role…” she reflects, “… people advised me to remove my niqab temporarily—saying it was not obligatory. But no matter how practical their advice sounded, I could not bring myself to do it.” She underscores that, “My niqab is not just a piece of cloth, it is a reflection of my faith.” What followed was a phase of uncertainty, reflection, and quiet resistance. Eventually, she decided to start something of her own and launched Shaheen Hijabs.
Mantasha, the owner of Shaheen Hijabs
For these women, faith is not just their religious belief. It is the guiding principle in their work. They refused to be reduced to stereotypes or forced into palatable molds, and instead have each chosen to build businesses that reflect their aspiration, purpose, religious, spiritual, and personal values.
(In)visible Practices of Faith
For Muslims, religious faith is embodied and practiced in a myriad of ways. Some aspects remain quietly held within—like Taqwa (consciousness of God) or Tawakkul (trust in divine will) – are inward practices that guide one’s principles.
However, there are other religious practices that present more visibly, like offering Salah or dressing modestly in accordance with religious guidelines. Similarly, for many Muslim women who adorn the hijab or niqab, their choice to do so is rooted in faith, devotion and identity.
For Kehkashan, the tension between her visible and invisible religious practices became apparent during a fellowship she had joined before Shop Taaseen. She recalls, “Her cohort of Fellowes were mostly non-Muslim, but they were respectful and very welcoming towards me. I felt seen.” But that feeling did not last long for her. She goes on to say, “[However,] The founder would question my practices, compare me to other Muslims. Many times I was subjected to tokenism disguised as inclusion.” She says that her choice to wear the niqab was repeatedly framed as a limitation – “I was told that niqab will hinder my growth. That it would isolate me and hold me back professionally.” It was in these moments of subtle exclusion — more than overt rejection —that she became more certain that her faith would not be negotiable.
In such ways, niqab-practicing women face exclusion, rejection, humiliation and suppression in traditional workplaces, particularly from those in higher and more powerful positions. These unwelcoming experiences inevitably discourage women from either practicing their faith wholeheartedly, or pursuing their professional aspirations wholeheartedly, pushing them to pick between one or the other.
In Asma’s story, we see a higher degree of exclusion from the public realm. After her graduation from NIFT, Asma was placed at a company in Gurgaon along with two other peers. The three of them then began to look for housing in the vicinity of their new workplace. Through an online portal, they found a potential apartment, and one of her two peers visited the flat, viewed it, and sent a video of the apartment to Asma. Satisfied with the place, Asma and her peers agreed to put down a deposit on the flat. Asma emphasizes that the management knew that someone named ‘Asma’, a common Muslim name, would be moving in. However, when she arrived with her sister at the apartment on a rainy day, they were stopped at the gate and denied entry because of their appearance as veiled Muslim women. “There are many Muslims here… ” the guard told her, “… but they do not dress like you.” It did not matter that she was a skilled designer or that she was simply looking for a place to live. Her Niqab and possibly her Abaya/Burqa ascribed her a communal and/or political identity, and that identity was decidedly excluded . She recalls being told, “If you want to live here, you can’t wear these things.” In that moment, Asma became a symbol of something “other,” something unwanted. Eventually, Asma had to find other housing accommodations. This is the quiet violence many veiled Muslim women face: being tolerated only if they erase or soften visible parts of their identity. It is an expectation that to belong, one must visibly look less Muslim or act less Muslim, and appear more as everyone else. This kind of politics of visibility relies on the erasure of visible culture and tradition that is not just harmful to Muslims, but all social groups and cultures that present more visibly. These stories give us an insight into the direct co-relations between degrees of unwelcome in public space and degrees of visible practice of religious faith. Therefore, much dialogue is needed on the reception of visible practices of faith in a society that portrays itself as a democratic and egalitarian one.
Agency X (Niqabi) Women
Women’ s struggles for agency are multifold. On the one hand, historically, women have had to fight for the right to vote, to be in the workforce, for banking rights, financial freedom, and more. On the other hand, women who exercise agency over their lives have to deal with persistent undermining of their achievements and independent decision making. This kind of undermining is further exacerbated for Niqabi Muslim women, with the most common assumption made about them that they wear it on orders from a male member of family – like a father, husband, or brother – rather than of their own convictions. They are often presumed to be voiceless, passive, or lacking autonomy. To be visibly Muslim, for veiling women, is to constantly push back against the erasure of one’s intellect and agency.
The veil has widely been painted as a symbol of restriction and oppression. Like the other two interviewees, Asma rejects this thinking and instead describes her choice to veil as an expression of deep personal identity. “People see me with respect,” she says, describing how clients and collaborators from across India engage with her during business travel. Her presence, veiled, carries authority. But that authority is also questioned and undermined by others. For instance, at an award ceremony where she was being honored as women entrepreneur of the year, a senior government official turned to her husband and asked, “She is doing such good work, why have you made her cover her face? “, to which her husband responded, “This is her choice. It wasn’t imposed on her by me.” This attitude is not uncommon, and is reflective of how, even in spaces meant to celebrate her success, the assumption of male control and female subservience still lingers. These narratives uncover deeper problems concerning women’s rights, often held by those with saviour complexes, without a true commitment to the cause. It victimizes the Muslim woman and villainizes the Muslim man, framing the problem as ‘saving muslim women from muslim men’. Not only does it misrepresent social issues, it further exacerbates the actual problems Muslim women face by consciously ignoring them. Furthermore, in denying women their proven potential, it highlights the discomfort society still holds about women who achieve success while staying true to their self and not following orders set by and within patriarchal frameworks – that a woman can be successful and devout, that she can lead and be veiled, that she can dress in faith and still possess sharp, unshakeable agency.
Although this article highlights the stories of three Niqab-wearing Muslim women, similar experiences are faced by the broader veiling, Muslim women community. From unwelcoming experiences to rejections, Niqabi women are forced to navigate a number of identity-based hindrances in their personal, professional, and spiritual journeys.
To compensate for their perceived incompetence, many feel forced to overperform, overachieve in comparison to their peers for the same level of acceptance.
Our three interviewees have shown that they do not seek validation in the language or frameworks of others. Their choices are not compromises—their decisions anchored in faith, and carried out with purpose. Agency, for them, is not about abandoning identity to gain access. It is about bringing their whole selves into every space—and reshaping what power, intellect, and leadership look like. What sets these women apart is not just their ability to navigate exclusionary spaces, but their refusal to be defined by them. In centering their faith, they have not only claimed their agency but have also carved out paths of success that are deeply rooted in service to their communities. Women like Asma, Kehkashan, and Mantasha are writing a different story—one where agency is not hidden beneath their veil, but asserted through it.
Kehkashan, through Shop Taaseen, is cultivating a space of belonging. The Taaseen Tribe, a growing digital initiative, brings together Muslim women from across the walks of life to reflect, learn, and connect.
It is a community that echoes Kehkashan’s own journey—a space for young Muslim women to feel seen, intellectually engaged, and emotionally supported.
Asma, from her small town of Mau in Uttar Pradesh, established ANA, that not only reaches customers across India and abroad but also creates livelihood for a team of about 30, consisting of kaarigars, accountants, managers, and assistants. In a world that often parades notions of diversity and inclusivity, but then almost exclusively produces urban, English-speaking workspaces and equates them with success, Asma’s journey redefines what inclusivity looks like. ANA prides itself in maintaining a balance of 1:1 ratio of men to women across their workforce. She is proof that one can build while holding fast to faith, staying rooted in place, and uplifting others along the way.
Mantasha’s story is one of resilience, where she was willing to risk uncertainty to preserve her identity and stay true to herself, rather than diluting her identity to fit in. With no prior business experience, she started Shaheen Hijabs teaching herself the ropes of the business along the way. “I rushed into it… ” she says. “… there were mistakes. I’m still learning. But I’m doing it in a way that doesn’t require me to compromise on who I am or how I want to live my faith.”
So, what then does it mean, to navigate public spaces where one is made hyper-aware of themselves, simply for living in accordance with their faith, which in a democracy, is apparently their fundamental right? What does it mean to carry the weight of assumptions—about agency and intellect—before one even speaks? What could our society look like if we stopped incessantly asking Muslim women to prove their worth, and instead, started paying attention to how they are already building, leading, and transforming the world around them? And more importantly, what could our society look like if we stopped tokenizing identity in the name of (pseudo) diversity and (pseudo) inclusivity, and started creating truly inclusive and democratic spaces for all?
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About the Authors
Aazeen Ghaus is a Development Communication practitioner & freelance writer, based in India. Saba Fatima is an architect based in Albuquerque, USA. She is an incoming PhD student (Fall 2025) in the Built Environments program at the University of Washington, Seattle
source: http://www.muslimmirror.com / Muslim Mirror / Home> Exclusive Reports> Positive Story> Women / by Aazeen Ghaus and Saba Fatima / July 03rd, 2025
If we have faith in ourselves, we can do anything. Shahid also believed that if everyone can do it, then I can also do it. And today Shahid is successful. This time he has got 475 rank in UPSC Civil Service Examination. Whereas in the previous examination he had secured 695 rank.
Talking to BeyondHeadlines, Shahid says that last time I got IRS. But I want to become an IAS, so I continued my preparation. However, it is not so easy to prepare along with training, so this time I could only get 475 rank. On this rank you will get IPS.
But you have to become an IAS?
On this Shahid says, ‘Absolutely! I have to become an IAS. Insha Allah, I will continue my efforts next time as well. However, he also says that it may be difficult to appear in the exam next time because my training is going on in Nagpur right now. And it is almost impossible to appear in the exam during this time.’ But Shahid’s spirits are definitely high.
It was not so easy for Shahid Ahmed of Kanpur city of Uttar Pradesh to do this. In 2016, his father suddenly passed away. The burden of responsibilities fell on him, despite this Shahid kept on preparing and succeeded in his second attempt last year. And now in the third attempt, he has also improved his rank. He is hopeful that in the future he will definitely become an IAS along with getting a good rank.
Shahid’s family earlier lived in Kidwai Nagar in Kanpur, but now they have shifted to Jajnu area. His father Haji Jameel Ahmed was a businessman. His mother Bano Ahmed takes care of the household chores. He is the fifth child in a family of six members. He has four elder sisters and a younger brother.
Shahid completed his 10th and 12th from Virendra Swaroop School in Kanpur. Then he came to Delhi for further studies. In 2015, he completed his BSc degree in Chemistry Honours from St. Stephen’s College, Delhi University. And now he is studying law from Delhi University. He is currently in the final year of BA LLB.
Shahid says that when I was in school, I had decided that I wanted to join the civil service because I always liked administrative things. I was a captain in the school. I used to manage many things in the school. That’s when my teachers told me that I should join the civil service. From there, I tried to learn about it. I read about it on the internet, then I decided that this is what I want to do.
Shahid had taken law as his subject. He says, because I am also studying law. This helps me a bit in other papers as well. That is why I thought it was better to take this.
Talking about his preparation, Shahid says, “I joined a coaching institute in 2016, but left it within a month. I did not think coaching was going to be of any use. I gave the test of Hamdard Study Circle and got selected. Then I stayed here and studied on my own. Here I got a chance to meet good people. I made friends with good people. The atmosphere here is very good. In 2017, I came to Jamia Millia Islamia. Here too I got a lot of guidance and help.
Shahid tells those who want to join civil service that before starting preparation, it is most important to research the syllabus and previous year question papers and understand them. Because there is a lot of material to study. But we have to study according to the syllabus very thoughtfully and with planning. It is also important to understand the demand of the exam.
He further says that, along with studying, it is also important that you know how to write. Whatever you have studied, if you are not able to write it in the mains paper, then there is no use. Nothing is going to happen to you.
Shahid is very interested in cricket. He also reads a lot of non-fiction books. Shahid says that this will not directly help you in the exam, but it definitely makes a difference to your personality. In such a situation, it can be beneficial for the interview. However, it is not necessary that it is beneficial for everyone. But it is certain that it creates a perspective to look at things.
Shahid says to the youth of his community, have you ever thought why we are less in government jobs. Ask yourself what is our percentage in civil service. Have you ever thought that there are not as many people here as there should be. What is the reason for this? Actually, lack of education is the real reason for this. The religion in which the importance of education has been emphasized the most, today the people of the same community are giving the least importance to education.
He further says that, my parents were also not educated, but they understood the importance of education and got all the brothers and sisters educated. In such a situation, it is important that all parents pay special attention to the education of their children. There is a need to pay special attention to the education of girls. They have a lot of potential. They just need to be allowed to move forward. If you support them a little and promote them to study, then in the future they will do the best.
He further tells the youth that, first of all, you should believe in yourself that if everyone can do it, then we can also do it. Do not think that this is a very difficult exam. We will not be able to study. This thing should be removed from the heart and mind.
Finally Shahid says that, I always regret that if my father was here, he would have been happy with this success. He has educated me after a lot of struggle. I will have this regret in my heart throughout my life that I wish I could have seen my son doing this work or I could have achieved this success during his lifetime.
source: http://www.beyondheadlines.in / Beyond Headlines / Home> India> Real Heroes / by Afroz Alam Sahil, Beyond Headlines / April 20th, 2019
Hyderabad is not merely a dot on the map; it is a vibrant symbol of elegance, culture, and an enduring legacy. Often hailed as the city of domes and minarets, Hyderabad is where history echoes through its majestic palaces, bustling bazaars, and the unmistakable aroma of biryani that fills the air. But beyond its architectural grandeur and culinary delights, the city is known for its Nawabi grace — a heritage shaped by the Nawabs and Nizams, whose generosity and cultural patronage continue to define its identity.
Capturing this soul of Hyderabad is the mission of noted journalist and author Farooq Argali. His upcoming documentary titled ‘Hyderabad: Urdu Ka Shahar’ offers a compelling journey through the city’s layered history — from the Qutb Shahi dynasty to the modern era. In this hour-long film, viewers are treated to glimpses of Hyderabad’s monuments, traditions, cuisine, and the famed tehzeeb — a word that transcends simple etiquette to embody respect, warmth, hospitality, and grace in everyday life.
Over the past three days, Argali has been crisscrossing the city, engaging with its people, documenting their stories, and capturing the sights, sounds, and scents that define Hyderabad. His previous acclaimed documentaries — Delhi: Rangon Ka Shahar and Lucknow: Tamaddun Ka Shahar — stand as testaments to his commitment to preserving cultural heritage through storytelling. His next project is set to focus on Azeembad, the ancient name of Patna.
At 86, Farooq Argali remains remarkably energetic and mentally sharp. Alongside the documentary, he plans to author a book titled Hyderabad Nama, envisioned as an archival treasure for researchers and culture enthusiasts alike. What strikes Argali most about Hyderabad is the thriving presence of Urdu — still seen on shop signs and nameplates, a sight now rare in Delhi and Lucknow.
A man of many talents, Argali is a journalist, playwright, historian, novelist, and poet. Over the last six decades, he has authored more than 500 books, ranging from romantic and detective fiction to literary criticism. In the 1960s, his pulp fiction, written at a breathtaking pace — sometimes a novel in just five days — was immensely popular. Titles like Haye Main Haar Gayee marked the beginning of a prolific writing career. Surprisingly, Argali never studied beyond the third grade in Urdu. When asked about his academic qualifications, he modestly replies, “Fourth failed.”
What, then, is the secret behind such a towering literary output? “Read more than you write,” he says simply. He credits his success to continuous reading and the vibrant literary circles he was part of in Delhi.
Born in Fatehpur, Uttar Pradesh, Argali held various odd jobs before turning to writing full-time. Despite his limited formal education, he calls his gift of writing a divine blessing. Writing under pseudonyms like Hasina Kanpuri in Urdu and Rati Mohan in Hindi, he penned bestsellers such as Ek Toofan Jawani Ka and Chahne Wale, which enjoyed huge success.
However, Argali now views his pulp fiction era as his personal ‘Ayyam al-Jāhiliyya’ — a period of creative indulgence. Over time, he shifted focus to enriching Urdu literature through research, biographies, and literary criticism. His two-volume work Urdu Hai Jis Ka Naam explores the contributions of as many as 400 renowned Urdu writers like Lala Sriram Dehlvi, Firaq Gorakhpuri, Saadat Hasan Manto, Nisar Ahmad Farooqi, and Rahi Masoom Raza to name a few.
Farooq Argali, who also served as the founding editor of the film magazine Rubi, has written extensively on Indian cinema. His historical writings include Bahadur Shah Zafar Ke Dardnaak Halaat, chronicling the last Mughal emperor’s tragic life, the partition story, Dastaan 1947, and Jahan-e-Khusro, a detailed account of the Sufi poet Amir Khusrau.
At a recent felicitation event hosted by Fazil Husain Parvez, Editor of Gawah and Mediaplus Foundation, Argali humbly dismissed the accolades, calling himself a “mazdoor qalam ka” — a laborer of the pen. “I write something broken and incomplete, yet it gets published,” he said with characteristic modesty.
As he continues his journey of literary and cultural documentation, Farooq Argali shares a heartfelt couplet expressing his deepest wish:
Aakhri waqt jab aaye to qalam haath mein ho, Lafz ‘Allah’ likhoon aur dum nikal jaaye
(When my final moment comes, may the pen be in my hand, May I write the word ‘Allah’ as I breathe my last)
source: http://www.siasat.com / The Siasat Daily / Home> Featured News / by J S Ifthekhar / May 10th, 2025
Kodangallur, KERALA / Fulat(Phulat)Village (Muzaffarnagar District), UTTAR PRADESH :
Recently, I had the opportunity to visit Vision International Academy (VIA), situated in the village of Fullat in Muzaffarnagar district, Uttar Pradesh. It was a journey I had long awaited. Spending time with the children there—even briefly—was a moving experience. Before me sat over 300 Huffaz—young children who had committed the Qur’an to memory. But the academy is not merely a Hifz institution. As the name “Vision” suggests, it embodies a deeper insight into human potential, blending spiritual excellence with academic brilliance.
Mammooty Anjukunnu
That evening, while returning to Darul Uloom Deoband, I received a call from Babukka. He sounded emotional. He had called to express his joy—not just about my visit to Vision or meeting the students—but about something much greater. Because what I had visited was not just another educational center. It was a mission. A dream. And behind it stood the journey of a visionary man.
Let me tell you that story.
A man from Kodungallur, Kerala—Ameer Ahmad Babu Manappat—never imagined that his life would take a turn into the field of Islamic education. A former student of Aligarh Muslim University, he was first struck by the concept of Hifz during a visit to Delhi. Intrigued, he began exploring madrasas in Saharanpur, Deoband, and surrounding areas of North India. He wanted to understand the intellectual capacity of Huffaz. People had told him these children possessed extraordinary memory and brilliance.
However, while interacting with them, he found something amiss. These bright children, despite having memorized the entire Qur’an, were often unaware of the world outside. And he, in turn, was a stranger to theirs. This encounter exposed a painful reality: two different worlds existed—and there was a vast, unbridged distance between them.
In North India, the term “madrasa” is broad and includes Hifz centers, Arabic colleges, and basic religious schools. Many children are enrolled in such madrasas without access to formal education. They might learn basic arithmetic or science, but there’s little focus on academic rigor or integration. Most teachers remain confined to their own disciplines. The idea of combining Qur’anic and modern education barely exists.
Ameer Babu, grandson of Kerala’s renowned Muslim reformer Manappat Kunhahammad Haji, felt a growing sense of responsibility. He believed that Huffaz—gifted with sharpened intellect and memory—deserved access to high-quality general education. Their potential, he thought, could be channeled for the upliftment of society and the community.
He spent months researching and, with experts, developed an innovative bridge course—an academic fast-track that compresses eight years of schooling into one. After two more years, students would be ready for the 10th-grade public examination.
Many doubted his vision. He met numerous religious scholars and explained the idea, but most dismissed it. “We already teach school subjects,” they would say. “What more do you want?”
In reality, over 35,000 Huffaz graduate annually from madrasas in Uttar Pradesh alone. Yet less than 10% of them appear for the 10th-grade board exams. Most do not pursue further education. Many end up in manual labor, small trades, or low-income jobs.
Still, Ameer Babu did not abandon his mission.
His journey brought him to Fullat, near the UP-Delhi border, home to a vast madrasa campus named Jamia Shah Waliullah, founded by Maulana Kaleem Siddiqui, a renowned scholar and spiritual leader. The madrasa is located in the birthplace of Imam Shah Waliullah Dehlawi, one of the greatest Islamic scholars in Indian history.
When Ameer Babu shared his vision with the people there, he was told, “Let Hazrat come, he will help you.” Soon, Hazrat arrived—dressed in white, with a radiant smile and graceful demeanor. It was Maulana Kaleem Siddiqui himself.
After listening carefully, Maulana asked Ameer Babu:
“Ameer Saab, what do you want?
Land? Buildings? Some support?”
Then he stood up, led him to a nearby three-acre plot of land adjacent to the madrasa, and asked: “Is this enough?”
That was the beginning.
In August 2017, Ameer Babu admitted 76 Huffaz in the first batch. The results were astounding. These students, with their incredible memory skills, were able to learn up to 1,500 words a week. They completed an entire year’s academic syllabus in just 13 to 18 days, using innovative learning techniques. Simultaneously, their Qur’anic memorization was maintained through a dedicated revision system (daura).
Under the Open School system, the first batch achieved a 92% pass rate in the 10th-grade board exams. Encouraged, they transitioned to the more rigorous UP State Board—and the pass rate rose to 96%. Then, Vision shifted to the CBSE curriculum, and the first batch passed with a 100% success rate.
Classes were expanded to include Plus One and Plus Two, with both Science and Humanities streams. Today, more than 300 Huffaz are enrolled at VIA.
Among its graduates:
2 are now in medical colleges
7 in engineering colleges
8 in law schools
Over 50 in various Arts & Science colleges
Vision’s students now come from across seven Indian states. They are fluent in English, academically competitive, and grounded in Qur’anic values.
Last year, during Ramadan, 235 VIA students led Taraweeh prayers as Imams in 17 Indian states, including Kerala—showcasing both their spiritual and intellectual discipline.
Some of these students have now joined the SAFI Institute in Kerala, where Ameer Babu serves as Vice Chairman—an ongoing experiment in integrated education. His goal is to nurture a generation of confident, competent Muslim youth who carry the Qur’an in their hearts and knowledge in their minds.
During my visit, Babukka shared with me his dream—to build 100 such institutions across India for Huffaz. I responded with a story.
In 1992, Balbir Singh, a leader in the mob that demolished the Babri Masjid, returned to his village a hero. But his father rejected him. His wife left. Disgraced and broken, he eventually arrived at Maulana Kaleem Siddiqui’s khanqah in Fullat. There, he broke down and wept. He embraced Islam and became known as Mohammad Aamir.
Following Maulana’s advice, Aamir joined Tablighi Jamaat for four months. Later, he told Maulana:
“Hazrat, I was one of those who demolished Babri Masjid. I must build 100 mosques to atone.”
Before his death in 2021, Mohammad Aamir fulfilled that dream.
Now, from the same khanqah, Ameer Babu has set out on his own mission—to build 100 schools for Huffaz.
When Maulana Kaleem Siddiqui’s dawah efforts began shaking the status quo, the authorities arrested him under fabricated charges. That is a different story altogether.
But Ameer Babu carries on, undeterred.
He serves— the Qur’an, and those who carry it within.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Education> Positive Story / by Mammooty Anjukunnu / June 07th, 2025
In 2007, Farah Usmani was working at the United Nations headquarters in New York when she made a pivotal decision that sparked a movement aimed at empowering women worldwide through financial independence.
Dr. Usmani, a physician from Uttar Pradesh, relocated to the city six years ago for work. During her search for a rental apartment, she discovered that New York’s rental prices were soaring and becoming unaffordable. After doing some quick calculations, she opted for a low-interest mortgage from the UN Federal Credit Union to purchase an apartment. She ended up buying a two-bedroom apartment in Manhattan, with a monthly mortgage payment that was only slightly higher than the rent she would have paid.
“This slightly higher expenditure (along with a down payment) would enable me to own an asset, and not fritter away my money on rent. It was such a wise decision. Today, 15 years later, I am on track to be a mortgage-free homeowner,” Usmani shared with the Morning Star newspaper. This experience inspired her to launch a campaign aimed at educating women around the globe about the importance of financial freedom and empowering themselves through financial independence.
Today Dr. Farah Usmani is an international health, gender and development expert based in New York.
Dr. Farah Usmani with her husband Javed Usmani
Dr. Usmani is also the first Muslim woman from India to work with the United Nations International Civil Service at Director Level. She is the recipient of the 2021 Mahatma Award for Social Impact for her work with women, girls, and minorities.
She has 25 years of experience working with the United Nations International Civil Service with UNFPA, focusing on women and girls and their reproductive health and rights.
Carrying forward her mission to empower women, Dr. Usmani is the Global Vice President of SAFAR Foundation,(Supporting Action for Advancement and Rights), a philanthropic organization focused on uplifting marginalized women and girls.
She is the Founder of “Rising Beyond The Ceiling”, a global initiative supported by SAFAR to shine a spotlight on Muslim women of India and contribute towards changing their stereotypical narrative.
The organization has published its first volume on Muslim women from Uttar Pradesh and is working on the rest of the Indian states.
Farah has received several awards and recognitions including the British Council and the Joint-Japan World Bank Merit Fellowships.
Dr. Farah Usmani
At the UNFPA (United Nations Population Fund), Dr. Usmani played a pivotal role in policy, planning, technical leadership, and health services across more than 50 countries, working on the rights of women and girls. She became the first Indian Muslim woman to reach the Director level in the UN’s International Civil Service in New York.
She noticed that Muslim women were often boxed into stereotypical roles on every platform. Farah made it her mission to break that mold.
“Why are our stories limited to the veil and the home?”
Inspired by this question, Dr. Farah Usmani launched Rising Beyond the Ceiling a global initiative that highlights the achievements of Indian Muslim women, brings their hidden stories to light, and challenges societal stereotypes.
This initiative didn’t stay confined to books or speeches it became a movement. A beacon of hope for every woman in a small town who dreams of a bigger world.
Dr. Usmani believes that money is not just a necessity it is power. She says, “Instead of being afraid of money, we need to befriend it.” Her husband taught her: money that doesn’t generate returns slowly vanishes. And that’s where her journey into financial literacy began.She started investing in tax-free savings, fixed deposits, and NRE (Non-Resident External) deposits. Today, her daughter Saba is also a real estate investor in Manhattan. This is not just a financial legacy it is an intellectual one, building a story of empowerment across generations.
Dr. Usmani has received numerous accolades, including Merit Fellowships from the World Bank and the British Council, and the Mahatma Award in 2021. She has worked globally for the rights of women, minorities, and marginalized girls.
She also serves as the Global Vice President of SAFAR Supporting Action for Advancement and Rights a philanthropic organization focused on uplifting marginalized women and girls.Breaking many gender barriers at different stages in her life, she has the distinction of being the first woman student to top the merit list in the pre-medical examination of the Aligarh Muslim University, where she completed her medical training.
She is the recipient of the 2021 Mahatma Award for Social Impact for her work with women, girls, and minorities.
Farah Usmani comes from a middle-class Muslim Family in Aligarh, Uttar Pradesh.
She holds a Master’s in Health Policy, Planning & Financing given by the London School of Economics & London School of Hygiene & Tropical Medicine & a M.D. in Obstetrics & Gynecology from Jawaharlal Nehru Medical College, Aligarh India. She has certifications in leadership and organizational management from Cornell University, Cranfield School of Management, Stanford University & the American Management Association, New York.
Farah is married to Jawed Usmani, an Indian civil servant, who rose to the position of Chief secretary of the Uttar Pradesh government. They have two children Faraz Usmani and Sabah Usmani.
Dr. Usmani says, “The coins our mothers and grandmothers hid in their mattresses were not just savings they were their attempt at independence.
Indian Muslim Women who feature in the list of Rising Beyond the Ceiling
The “The time has come for women to see money not as shame, but as strength.”
Her mindset, her struggles, her smile they are a source of inspiration for every woman who dreams of flying in an open sky, not a cage.
Dr. Farah Usmani’s story reads like a novel with trials, a determined heroine, a journey of transformation, and a path toward the light.
It teaches us that with courage, even the walls of a house can become the rooftop of the world’s tallest building.
Because when a woman shapes her identity by herself, she doesn’t just create a path for herself but for every generation that follows.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Stories> The Changemakers / by Onika Maheshwari, New Delhi / June 02nd, 2025
Purkazi, a small town in the Muzaffarnagar district of Uttar Pradesh, would soon have its first higher secondary School, and students would no longer have to travel to neighbouring towns to pursue studies after the 10th class.
This happened due to the generosity of Zaheer Farooqui, Chairperson of the Nagar Panchayat, who donated his land valued at 1.5 crore for the project.
Farooqui, a peasant leader, and a lawyer, was dismayed to see the young girls and boys traveling in local buses and rickety three-wheelers to higher secondary schools in other towns and he chose to do something about it.
Following the adage Charity begins at home, he gave away his land which is otherwise a prized possession of any farmer or realtor.
Though he always championed the change to improve the lives of people living in this Muslim-dominated town, Farooqui was elected as Chairperson of the Nagar Panchayat in 2017.
As an elected head of the local body, his priority was to improve educational facilities since this is the surest way to improve the lives of common people. He initiated the change in schools; and equipped primary classes in the local government schools with an adequate number of chairs and tables for students and internet-linked smart boards.
His efforts were recognized as the local government school was covered under the Prime Minister Shri School scheme of Narendra Modi under which chosen schools are turned into model schools.
Debunking the common image of a Muslim, he showed keen interest in the upkeep of gaushalas (cow shelters). Till his initiative, the government funds for the establishment of gaushalas often remained unused by most of the Panchayats.
Farooqui-led Panchayat set up what is purported to be the first double-storey government-owned gaushala in India.
The gaushala has separate spaces for calves, pregnant cows, injured, and elderly cows. Its fodder-chopping machine runs on solar power. A veterinary doctor conducts daily health checkups of the animals.
Additionally, the dung produced is converted into manure, and sold to generate income to make gaushala financially viable.
In 2018, Farooqui-led Purkazi Panchayat installed Internet Processing Closed Circuit Television (IP-CCTV) cameras at various locations in the town to combat crime and make locals, especially women, feel safe.
The cameras of the circuit have powerful lenses that can read vehicle license plates. This circuit helped the Muzaffarnagar Police apprehend a man from Uttarakhand, who was identified as rapist of a local six-year-old child.
Zaheer Farooqui (In Blue shirt) with locals at the Women’s Gymnasium at Purkazi
Each camera is equipped with loudspeakers which are used to announce fresh government initiatives, raise alarms in an emergency, and community-related messages.
The Purkazi Panchayat was the first one to open a women-exclusive gymnasium to raise health and fitness awareness among women.
The gymnasium was opened in 2019, and its popularity has proven critics and skeptics, who wondered if the burqa-wearing Muslim women would even venture out there of their homes, wrong.
The gymnasium trainer Shaheen Usmani arrives early morning for work. Once in the woman-only space, she removes her burqa. Usmani says, ‘I cannot explain why, but the gym has significantly enhanced the reproductive health of women in the town.’
Independence Day procession at Suliwala Bagh, Purkazi
The gymnasium has nearly one hundred member
The residents of Purkazi led by Farooqui have transformed Suliwala Bagh (garden of the gallows) into a pilgrimage site. This place was used by the British Army to hand Indian revolutionaries during the First War of Independence in 1857.
On the Independence Day and Republic day, thousands of people congregate in this iconic place and take out a rally in memory of freedom fighters. The locals have been carrying out a procession in which the youth carry the longest-ever tricolour as part of the national commemoration of freedom fighters of India.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Stories> The Changemakers / by Saquib Salim / June 01st, 2025
