Irshad Mirza, a prominent Kanpur leather industrialist and chairman of Mirza International, has passed away at the age of 95. Irshad Mirza had been ill for a long time. His death has sent shockwaves through Kanpur and the industry.
Kanpur:
Irshad Mirza, chairman of Mirza International, the country’s largest leather exporter, passed away at the age of 95. Irshad Mirza was ill for the past several years. He breathed his last on Sunday in a private hospital in Kanpur. As soon as the news of Irshad Mirza’s death spread outside the hospital, a crowd of people gathered at his residence in Civil Lines.
Irshad Mirza’s contribution to the leather industry can never be forgotten. He has been honored with several awards including Padmashree. Irshad Mirza was also called the pride of Kanpur. Irshad Mirza has also got his name registered in Forbes magazine.
Irshad Mirza founded Mirza International in 1979. Mirza International manufactures leather, finishing, and tanning. The leather produced by Irshad Mirza’s company was in high demand abroad. The leather produced by the company is exported abroad. He was also the former chairman of the Minority Commission. During this time, he contributed to the betterment of society. Irshad Mirza
His passing has caused a wave of mourning in Kanpur and the industry. He had a strong influence not only in the industry but also among social workers, political parties, and leaders. He also worked extensively for the betterment of society in Kanpur. He also taught how to work in the leather industry.
source: http://www.navbharattimes.indiatimes.com / Nav Bharat Times / Home> Hindi News (translated)> State> Uttar Pradesh> Kanpur / by Abishek Shukla / December 04th, 2022
SP MLA Rais Shaikh counters BJP minister Nitesh Rane’s claim with historical evidence of Muslim chieftains in Shivaji’s forces.
SP MLA Rais Shaikh presents historical records listing Muslim chieftains in Chhatrapati Shivaji Maharaj’s army, challenging BJP minister Nitesh Rane’s statement. (Image: Facebook)
Mumbai:
To counter BJP minister Nitesh Rane’s claims that Muslims were not part of Chhatrapati Shivaji Maharaj’s army, Samajwadi party MLA Rais Shaikh has dashed off a letter to the saffron party leader listing out 10 Muslim chieftains in the legendary Maratha king’s forces.
In the letter to Rane, the SP MLA has given the names of 10 Muslim chieftains of Chhatrapati Shivaji Maharaj. These are Siddi Hilal and his son Siddi Wahwah, who supported the Maratha king in the siege of Panhalgad, cavalry chief Noor Khan Beg, Sardar Shama Khan, navy chief Ibrahim Khan, bodyguard Siddi Ibrahim, navy official Daulat Khan, trusted servant Madari Mehtar and lawyer Qazi Haider. Shaikh has also added evidence of historical sources to back up the names of these chieftains.
“Like Saint Tukaram and Saint Ramdas, Shivaji Maharaj also respected the Muslim Saint Baba Yakut of Ratnagiri. Shivaji Maharaj’s rule was not a religious war. He continued the tradition of gifting Pir, Dargah, and Mosque, as is documented in historical sources. These references are also provided in the letter, along with details of primary historical sources,” said Shaikh.
The SP MLA has also gifted Rane two books ‘Chhatrapati Shivaji: Kaal Aani Kartrutva’ (Times and Achievements of Chhatrapati Shivaji) by the renowned historian Jadunath Sarkar and ‘Who Was Shivaji?’ by Govind Pansare. “Minister Nitesh Rane should read objective history so that he does not make prejudiced statements distorting history, which could further increase rifts between communities,” said Shaikh.
Rane, while speaking at a meeting in Sangameshwar, Ratnagiri, had claimed that Shivaji Maharaj never appointed a Muslim chieftain and his war was against Muslims.
When asked, Rane said he was yet to receive Shaikh’s letter and he will comment on it after reading it. “But whatever I have said is true. Muslims were never a part of Chhatrapati Shivaji Maharaj’s army,” he said.
source: http://www.deccanchronicle.com / Deccan Chronicle / Home> Nation / by Bhagwan Parab / March 24th, 2025
Muslim students have made a strong mark in this year’s Jawaharlal Nehru University (JNU) student union elections, with Danish Ali, Hafsa Bukhari, and Mohammad Aslam among the winners. The elections saw the Left alliance secure all four top posts, defeating the ABVP. Aditi Mishra was elected President, K Gopika Babu as Vice President, Sunil Yadav as General Secretary, and Danish Ali as Joint Secretary.
Danish Ali, a research scholar at the Centre for Historical Studies, defeated ABVP’s Anuj to win the Joint Secretary seat. Coming from Narsinghpur, Madhya Pradesh, Danish belongs to a family of educators. She was active in student mobilisations during the 2019 CAA protests and said her victory belongs to all students who value justice and democratic rights.
Hafsa Bukhari from Poonch, known for her hijab-wearing identity, also won a councilor seat. Her election is seen as a step forward for women’s representation and Muslim inclusion on campus. Alongside her, Mohammad Aslam, a visually impaired PhD scholar from Bihar, earned a councilor position. Despite his challenges, Aslam has consistently spoken up for equality, disability rights, and social justice.
Faculty members at JNU described their wins as a reflection of courage, resilience, and commitment to equality. Students across the university have welcomed the outcome, seeing it as a mandate for inclusivity and democratic engagement.
source: http://www.radiancenews.com / Radiance News / Home> Latest News> Report / by Radiance News Bureau / November 08th, 2025
From A Dreamer’s World | Photo Credit: Special Arrangement
A brilliant blue fish glides in a patch of orange pumpkins, another lies still among lilac orchids hoping his camouflage allows him to blend in. These are a few finned beauties artist Shoeb Dastagir has depicted in his solo show A Dreamer’s World.
“I find fish quite calming and I can spend hours looking at them; that is why I began capturing them in my paintings,” says Shoeb, adding he spends a lot of time at the aquarium in Mysore Zoo. “I enjoy watching videos of aquatic life on my phone, too.”
He reels off their names — bumblebee goby, oscars and arowanas, tiger fish, a Brunei beauty and a shark — and how they are all a part of this show. “I am a Piscean, so no matter how hard life gets, fish are a calming refuge for me,” says the artist. “Fish are always calm, going about their lives despite the confines of their surroundings.”
Shoeb Dastagir | Photo Credit: Special Arrangement
He talks about his love for “sunny colours such as tangerine orange, avocado green, icy blue and buttery yellows”. All these hues and more are to be found in his works that exude a touch of whimsy and play out in a fantastical land where an astronaut steps around teacups, fish nestle between blue pea and pearls, and an old-model television sits atop a bouquet of yellow roses.
Though Shoeb draws his inspiration from the natural world, a lot of his art is birthed in his vivid imagination that fuel his compositions of poetry, prose and songs as well. According to his mother Ayesha Dastagir, all these creative interests lead Shoeb to produce bigger and detailed paintings. “One can see a lot of mystical characters apart from the animals and fish, of course. I believe it is his subconscious, sensitivity and imaginary fantasy world that combine to produce something new and different.”
Most of the works in A Dreamer’s World have been executed using pastels and watercolours on paper over the the greater part of a year. Though Shoeb used to paint with oils and canvas, this change in medium came about when he moved from Bengaluru to Mysore, and working on paper seemed a more viable option as space was a constraint at the new place.
From A Dreamer’s World | Photo Credit: Special Arrangement
The artist, who signs his works as Schoeb, his official name which is often misspelt, is currently working on a series of portraits.
The upcoming / current exhibition comprises 24 pieces on display apart from a few others which are a part of the series and are available for sale at the gallery.
A Dreamer’s world by Shoeb Dastagir will be on display at MKF Museum of Art, Bengaluru from November 8-19. Entry free, Mondays closed.
source: http://www.thehindu.com / The Hindu / Home> Entertainment> Art / by Ruth Dhanraj / November 06th, 2025
Saniya Samreen receiving a Gold Medal from Justice Dinesh Maheshwari, Chairperson of the Law Commission of India and former Judge of the Supreme Court, at the 9th Convocation of the Central University of Karnataka (CUK) held on Saturday. | Photo Credit: ARUN KULKARNI
Defying all odds, Saniya Samreen, daughter of a fruit vendor from Aland town in Kalaburagi district, bagged the Gold Medal in Master of Commerce (MCom) at the 9th convocation ceremony of the Central University of Karnataka (CUK) held on Saturday.
She received the medal from Justice Dinesh Maheshwari, Chairperson of the Law Commission of India and former Judge of the Supreme Court, in the presence of Vice-Chancellor Battu Satyanarayana, Registrar R.R. Biradar and Controller of Examinations Kota Sai Krishna, on Saturday.
Ms. Samreen, who completed her schooling and college education in Aland before joining CUK for her postgraduate studies, said that her achievement was a result of perseverance and family support.
“All of my achievements are the result of hard work, dedication, and the unwavering support and guidance from my family and mentors,” she with gratitude during her interaction with media representatives on the sidelines of the convocation.
Her father, Mr. Shamu Bagwan, earns his livelihood as a fruit vendor, while her mother, Mrs. Raziya Begum, is a homemaker. “My parents’ constant belief in me has been the driving force behind my success,” Saniya added.
Saniya, who has also qualified both the Karnataka State Eligibility Test (KSET) and the National Eligibility Test (NET) for assistant professor, said she wishes to build her career in academia.
“I aspire to contribute to the field of commerce through teaching and by shaping future professionals,” she said.
source: http://www.thehindu.com / The Hindu / Home> News> India> Karnataka / by The Hindu Bureau / November 08th, 2025
Boys team of Al-Kareem School won the Taluk-level U-17 Throwball Tournament for Boys organised at St. Philomena’s High School recently.
The team defeated Ramakrishna Ashram in the final match.
Members of the team included Mohammed Attaulla (Captain), Farhan Khan (Vice-Captain), Mohammed Junaid, Mohammed Nadeem, Afreed Ahmed Khan, SinnanShariff, Roshan Ali, Mohammed Toufiq, Zaid Ahmed and Zayan Ahmed.
source: http://www.starofmysore.com / Star of Mysore / Home> Sports / November 10th, 2025
Delhi is the city of enterprising people, many of whom are migrants from smaller towns and cities. Many achieved successes in careers, businesses and professions — but some of them transcended the boundaries of success. They are trailblazers who give it back and inspire others. Here, we feature ten personalities of Delhi whose work makes them extraordinary and the Changemakers:
Sirajuddin Qureshi
Sirajuddin Qureshi a well-known industrialist who laid the foundation of India’s meat industry and food processing. Besides, he is one of the founders of the India Islamic Cultural Centre in Delhi. He is a trailblazer in modernising and scaling up the meat and food processing industry under the aegis of his Hind Group. He set up the first modern slaughterhouse and expanded his food business to 50 countries.
However, his lasting contribution to society is his relentless campaign for promoting education among the Qureshi clan, who were small-time meat sellers and traders. He persuaded his community members to pledge to promote the education of girls and women, opt for simpler weddings and encourage youth to join professions. His social campaign was so successful that today, only 20 per cent of the Qureshi men are meat sellers, and women have higher educational standards.
Azra Naqvi
Azra Naqvi wears many hats, but her core remains attached to Urdu, the language, she claims, she breathes, thinks in, and is in her DNA. Despite having lived a fulfilling life with her husband in many countries, dabbled in different professions and roles, her heart always pined for her favourite language. So, when she got a chance to work as a consulting editor with Rekhta Foundation, she made the most of the opportunity.
Besides fulfilling her passion for Urdu at Rekhta, Azra Naqvi found an innovative use of the WhatsApp application on her mobile. First, she connected 200 Urdu women writers to establish a first-of-its-kind literary organisation, Bainalakwami Nissai Adabi Tanzeem (BANAT). The BANAT has created a sisterhood of Urdu writers. So far, BANAT has published two anthologies based on WhatsApp communication, while a third one is in process. Using the WhatsApp group, Azra Naqvi collected theme-based writings of 40 women writers.
Siraj Khan
‘Yes, We Can’ stands as a reminder that unity and opportunity can transform lives. This non-profit organisation is dedicated to empowering communities, nurturing youth potential, and creating safe spaces for growth. At the heart of this movement is Shiraz Khan, a changemaker from Old Delhi, whose journey of self-discovery and resilience has shaped the ethos of “Yes, We Can”. The seeds of Yes We Can were planted in 2015. For Shiraz Khan and his co-founder, Nandish, the pandemic wasn’t just a crisis; it was also a wake-up call. They realised that people needed support not only in material terms but also in inspiration, guidance, and community.
From grassroots awareness drives to collaborations with youth-led groups, Yes We Can has quickly grown into a space where possibility meets action. Shiraz often says, reflecting the organisation’s focus on building resilience rather than dependency.
Sahar Hashmi
Mental health in India remains a taboo; words like depression, anxiety, or personality disorder are either laughed off or bring shame. Breaking this deafening silence is Sahar Hashmi, the 29-year-old woman from Delhi. She not only overcame her mental illness but also became a beacon of hope for others suffering in silence.
In April 2025, Sahar launched a campaign, “Breaking Stigma: One Mile at a Time”. She took a 2,779 km bike ride from Delhi to Kashmir. This journey was not just about crossing the geographical boundaries, but an emotional journey against the stigma and silence of society on mental health.
Asghar Ali
Delhi-based artist Asghar Ali is spreading the message of Ganga-Jamuni tehzeeb (Inclusive Indian culture) in society through his art. Asgar Ali, a Muslim by faith, has more than 50 paintings based on Lord Krishna and his life story to his credit.
Asghar Ali said that since his childhood, he was fascinated and influenced by Shri Krishna, colours of his peacock feathers and the flute. Asgar Ali’s major work is on the childhood form of Shri Krishna (Bal Krishna), his youth, his objectives in the Mahabharata war, as well as his leela (stories).
Asgar Ali had also organised an exhibition of his Krishna-themed paintings at the recently concluded International Geeta Mahotsav at Kurukshetra, Haryana, where people appreciated his work.
Amna Mirza
Amna Mirza is a trailblazing teacher who prefers holding her lectures outside her classroom amidst the pieces of history strewn around in Delhi. She not only makes teaching interesting, but also helps heritage and modernity coalesce. In the rat race of the modern world, Dr Amna Mirza stands tall as a teacher bringing about profound changes in people’s mindsets.
A political science professor at the University of Delhi. Dr Mirza’s journey defies the rigidity often associated with academia. She wears many hats with ease: educator, social worker, cultural custodian, and above all, a proud Delhiite who believes in nurturing the soul of a nation through its people and plurality.
Mohd. Meraj Rayeen
Md. Meraj Rayeen’s inclusive campaign to improve the conditions of indigenous Pasmanda Muslims, who comprise approximately 80 per cent of the Muslim population, is shaping social change.
Rayeen says, “Politics alone cannot be the solution to every problem.” Based on this thought, he founded the ‘Pasmanda Vikas Foundation’ over a year ago. The organisation has undertaken substantial work to change the lives of people and instil new hope and confidence within the community.
This foundation is not into rhetoric in favour of Pasmanda Muslims’ rights on political platforms; It addresses issues such as education, health, economic empowerment, and social justice.
Meraj Rayeeen believes that the development of Pasmandas is possible only with the awakening and cooperation of the community members. but the entire Muslim society, especially the Ashraf class.
Uvais Ali Khan
Uvais Ali Khan is a successful Chartered Accountant and a changemaker whose journey stands as a beacon of determination and service to society.
He quit his job and started his own business in a small apartment in Laxmi Nagar, East Delhi. Borrowing from friends and banks, he began building not just a company, but a platform for change. Uvais believes in a simple but powerful idea: “Providing basic skills to an individual can open avenues for them to get a job. That single opportunity can change the life of a family for generations.
Adeeba Ali
Adeeba Ali’s life is a testimony to the power of the human spirit and willpower. The 17-year-old is not only a rising star in the world of para-shooting but also an inspiration to many others struggling with self-pity and helplessness.
Five years ago, Adeeba fell from the balcony of her house in Nizamuddin. Four years later, she stunned everyone with her stellar performance at the 26th National Shooting Championship held at the Madhya Pradesh State Shooting Academy, Bhopal, in December 2023.
Adeeba’s success is not just a story of winning two medals; it is a story of perseverance that transformed disability into a new identity, not a hindrance.
Syed Sahil Agha
Storytelling is associated with Sufis and Khanqahs; it’s a medium of the message of peace and love, which instils patriotism, unity, and religious harmony, and nurtures the Ganga-Jamuni (inclusive) civilisation. Keeping the tradition in mind, Syed Saahil Agha revived this art and gave it a modern context. Today, he is one of the most well-known names in the world of storytelling.
Syed Saahil Agha conducts storytelling programs in India and abroad. He says, “I realised that people prefer listening over reading, so I thought stories should be narrated so that the public can become familiar with the past and also learn lessons from it.”
He says his aim is not just to narrate stories but also to promote Indian civilisation.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> The Changemakers / by Aasha Khosa / November 09th, 2025
Mangaluru, KARNATAKA / Kozhikode, KERALA / Dubai, U.A.E :
Shabana Faizal with her husband Faizal Kottikollon
New Delhi :
Mangalore-based Shabana Faizal has emerged as the youngest woman among India’s top 10 philanthropists, according to the EdelGive Hurun India Philanthropy List 2025.
She has donated ₹40 crore (approximately $1.5 billion) through the Faisal & Shabana Foundation to education, health, and social development.
Shabana Faisal’s journey from being raised in a small town in Mangalore to co-leading a global enterprise is about he hard work and ambition.
Her entrepreneurial journey began in 1995 as a retailer of unique, speciality and luxury products. After leading the company for eight successful years, she decided to team up with her husband, entrepreneur Faizal Kottikollon, and support him in running the world-class foundry, Emirates Techno Casting (ETC).
Shabana took charge of all human resources and administrative processes at ETC, where she created a significant impact in shaping the company’s business success.
In her role as Vice Chairperson of KEF Holdings, she is actively involved in guiding the business’s growth strategy across global markets. Deeply committed to social improvement, Shabana and her husband founded the Faizal & Shabana Foundation in 2007, with the vision of ‘Giving to Create Impact’.
At 53, Shabana’s work has placed her among some of the most influential women in India’s philanthropy world, including Rohini Nilekani, Kiran Mazumdar-Shaw and Bina Shah.
EdelGive Foundation, in collaboration with Hurun Research Institute, recently released the 12th edition of the EdelGive Hurun India Philanthropy List 2025.
The list honors India’s most generous individuals and families. Over the past three years, 191 philanthropists have donated a total of ₹10,380 crore, representing an 85% increase in contributions.
The education sector continues to lead as the top donor, receiving ₹4,166 crore from 107 donors.
Shabana is the mother of four children – Sophia, Sara, Zakaria, and Zarina – but continues to play an active role in business and philanthropy. Her work makes her one of India’s most influential female philanthropists, exemplifying how professional leadership and a commitment to giving can combine to create widespread social impact.
The EdelGive Hurun India Philanthropy List 2025 states that the top 25 donors contributed ₹50,000 crore in just five years, or an average of ₹46 crore per day. Mumbai leads in philanthropy, contributing 28% of total donations, followed by New Delhi and Bengaluru.
source: http://www.awazthevoice.in / Awaz, The Voice / Home / posted by Aasha Khosa / November 10th, 2025
In the Western view, Jihad is depicted within a framework of communal hostility and destruction, but in the documents of Malabar it is a word of interfaith harmony and peaceful coexistence, Abbas said.
Author of the book ‘Hindu Amir of Muslims: Indigenised Islam from the Indian Ocean Littoral of Malabar’ Abbas Panakkal.Photo | Special Arrangement
Kozhikode :
Contradicting popular narratives put forth by extremist Islamic organisations and the West that portray Jihad as a violent aggression on non-Muslims to establish the supremacy of Islam, is a one originating in Kerala that describes the unified efforts of Muslims and non-Muslims to protect a Hindu king.
Historian Abbas Panakkal’s intriguingly titled book Hindu Amir of Muslims: Indigenised Islam from the Indian Ocean Littoral of Malabar counters the argument that a non-Muslim cannot be the Amir of Muslims, quoting the works of Islamic scholars such as Sheikh Zainuddin Makhdoom and Qazi Muhammad. Some Muslim organisations assert that a true believer should at least strive mentally to establish an Islamic rule, otherwise his/her Islam will remain incomplete.
Abbas argues that Islamic scholars around the sixteenth century had called for Jihad against the Portuguese when the intruders locked horns with the Zamorins. In the Western view, Jihad is depicted within a framework of communal hostility and destruction, but in the documents of Malabar it is a word of interfaith harmony and peaceful coexistence, Abbas said.
“Qazi Muhammad’s poem Fat’hul Mubin narrates an incident during the attack on Chaliyam fort, built by the Portuguese. Zamorin was the ruler and the Muslims had taken a vow to sacrifice their life in the fight for the king. On hearing this, the Hindus felt sad and said that Muslims should not let Muslims die as they are the minority. Finally, they decided to fight together,” Abbas said.
The Qazi conducted prayers for the king and requested all Muslims to pray for the non-Muslim sovereign. He criticised Muslim kings, who signed treaties with the Portuguese and supported their cruelties, the book says.
“Here, jihad was declared to support the local ruler, irrespective of his religion. It was not to crown a Muslim ruler or to turn a Darul Harb into a Darul Islam. Within the Kingdom of Zamorin the Jihad became a tool of accord and interreligious cohabitation,” the book says.
Abbas quotes an incident narrated in Fat’hul Mubin to show the camaraderie between Hindus and Muslims during the siege of the Chaliyam fort.
Zamorin’s mother wrote a letter to the Muslim leaders seeking their intervention and important warriors of the times including Kunjali Marakkar, Umar Anthabi and Abdul Azeez gathered at a mosque in Kozhikode along with the officials of Zamorin to discuss the war strategies.
Tufat al-Mujahidin by Sheikh Zainuddin Makhdoom II, written in the sixteenth century, narrates the privileges enjoyed by Muslims under the rule of Zamorin. Proper burial was given to the bodies of Muslim offenders as per the Islamic custom while the bodies of non-Muslim criminals were left to be consumed by wild animals, says the book.
“Non-Muslim rulers actively supported the construction of mosques and the organization of religious observances, and the state provided funding for the salaries of qazis (judges) and other religious officials, such as mu’addins (callers to prayer). In this pluralistic context, where Muslims enjoyed considerable freedom and leniency,” the book said.
source: http://www.newindianexpress.com / The New Indian Express / Home> Kerala / by MP Prashanth /August 06th, 2025
A new book sheds light on the ‘Malabar Revolt’ in a region which had a history of Muslims and Hindus collaboratively persevering in their resistance against colonial forces. Other books explore its links to the Khilafat movement and why it is more than a peasant uprising.
Moplah prisoners go on trial in Calicut | Photo Credit: Getty Images
Growing up in Delhi, one had only a limited idea about the resistance movement in the Malabar region. The popular history books tended to treat it at best as a little outpost of the freedom movement. Noted historian Bipan Chandra in India’s Struggle for Independence (Penguin) dubbed it as a peasant movement.
“In August 1921, peasant discontent erupted in the Malabar district of Kerala. Here, Mappila tenants rebelled. Their grievances related to lack of any security of tenure, renewal fees, high rents…the impetus for resistance had first come from the Malabar District Congress Conference at Manjeri in April 1920,” Chandra writes. Sumit Sarkar too, confined himself to calling it an “anti-landlord revolt” in his book, Modern India (1885-1947), published by Pearson. There have been noises about the association with the Khilafat movement in academic circles, though. Just as there are historians who see it merely from a communal prism. A holistic picture had failed to emerge.
Enlightening exploration
Some belated but well-deserved attention on the resistance movement has come courtesy Abbas Panakkal’s Musaliar King: Decolonial Historiography of Malabar’s Resistance (Bloomsbury). Starting off as an exploratory exercise on the 75th anniversary of the movement, Panakkal’s venture transforms into an enlightening journey.
Early in the book, the author writes, “The socio-geographical landscape of our community underwent profound transformations in the wake of the cataclysmic events of 1921-22. This epoch witnessed a staggering loss of lives, the forced displacement of families… The old mosque of Tirurangadi emerged as a veritable repository of memories and narratives, a historical bastion of ideological resistance against the British colonial apparatus.” Fittingly, it was on the commemoration of the 75th anniversary of the 1921 resistance that Panakkal started his exploration, speaking to the family members of those directly involved.
Among them was Muhammed Ali Musaliar, grandson of Ali Musaliar, a luminary of the 1921 struggle. The British referred to Ali Musaliar as a king; the locals regarded him as a community and spiritual leader, calling him Musaliar Uppapa. Indeed, if Musaliar was a ‘king’, Malabar was his ‘kingdom’.
Incidentally, the term Malabar is derived from the vernacular Mala, signifying hill, and the affix originating from the Arabic word barr, which means the source of all goodness. The region had a long tradition of anti-colonial resistance dating back to the 16th century. “Muslims and Hindus collaboratively persevered in their resistance against colonial forces,” writes Panakkal.
This strong anti-colonial stance had unforeseen consequences. The British, with not a little help from some Indian officials, sought to undermine the movement. Among them was C. Gopalan Nair, Malabar district deputy collector, who “unabashedly deployed his literary prowess in favour of the British cause”. Observes Panakkal: “The usage of terms such as Malabar Revolt and Moplah Rebellion to delineate these struggles is emblematic of this issue. Revolt itself is a term crafted by colonial administration, characterising violent actions against a recognised government or ruler.”
‘Peaceful coexistence’
There were others, though, whose hearts beat for the locals, luminaries who either linked the resistance to the Khilafat movement or, in isolation, read it as an agrarian struggle. Among them were Saumyendranath Tagore, who regarded it as “an organic and spontaneous ‘uprising’ of the Malabar peasantry against British imperial rule” and E.M.S. Namboodiripad, who too “didn’t discount the role played by agrarian discontent”. There was a common thread: the oppression and exploitation meted out by colonial officials and landlords was no less severe upon the Hindu peasants as they were on their Muslim counterparts. Writes Panakkal, “The Malabar narrative heralded a rare phenomenon: the harmonious convergence of Hindus and Muslims. This coalition was underpinned by a shared objective — to oust the oppressor — and a collective aspiration for a peaceful coexistence in the region.”
It is something with which even R.N. Hitchcock, police superintendent of Malabar, agreed. As written by N.P. Chekkutty in Mappila and Comrades: A Century of Communist-Muslim Relations (Other Books). “Hitchcock also reveals that Hindus were involved in the rebellion, at least in some parts of the affected areas. ‘The Hindus took an active part only in the extreme south-eastern area of the Valluvanad taluk and in small numbers for a concise time. They were then responsible for much property damage’.” In his persuasively argued book, with much of the focus on the post-resistance time in the late 1930s and 40s, Chekkutty also talks of the rebels not harming any substantial section of the local population before going on to document the failure of the Congress to retain local Muslim support after the resistance movement. It was a vacuum which both the Communist Party of India and the All India Muslim League attempted to fill.
The Khilafat angle
Interestingly, against this background of common cause transcending the confines of faith came the pan-Islamist Khilafat movement. Things became even more ironic as Malabar’s historical tapestry of anti-colonial resistance “had been woven with threads of unity binding Muslims and non-Muslims in a shared ‘jihad’ to safeguard the throne of the Hindu king, the Zamorin of Calicut,” as analysed by Panakkal. Khilafat, Non-Cooperation, Mappila, with seemingly disparate social elements, all fused to bring about a strong anti-colonial movement.
Indeed, here both the communities enjoyed a rare camaraderie, and there was a happy collective involvement even in religiously significant events like the nercha and utsavam. During the latter, Muslim families returned with bags full of jaggery candies, much like Ali Musaliar used to do for Amina, his daughter. Sums up Panakkal: “The experience of Muslims and Islam in South India is different from the experience in North India, and this is not trivial.”
source: http://www.thehindu.com / The Hindu / Home> Books> Bibliography / by Ziya Us Salam / September 18th, 2025
