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
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
Dr Irfan Ali, a faculty member in the Department of Statistics and Operations Research at Aligarh Muslim University (AMU), has been ranked among the world’s top 0.5% of scholars in the fields of Mathematical Optimization and Environmental Statistics by ScholarGPS, a globally recognized academic analytics platform.
A distinguished researcher in applied statistics, mathematical optimization, estimation theory, and artificial intelligence, Dr Ali has made significant contributions to his field. He has authored over 105 research papers indexed in the Scopus database and 71 in the Web of Science, and edited eight books published by renowned publishers such as Taylor & Francis and Springer Nature, all indexed in Elsevier’s Scopus database.
He has also His textbook, Optimization with LINGO 18: Problems and Applications, is widely regarded as a valuable resource for academicians, researchers, and students in the field of Operations Research.
His work has garnered more than 2,250 citations on Google Scholar, where he holds an h-index of 26 and an i10-index of 63.
In addition to his prolific research output, Dr Ali is a Lifetime Member of several prestigious professional societies including the Operational Research Society of India, Indian Society for Probability and Statistics, Indian Mathematical Society, and The Indian Science Congress Association. He is currently serving as an Associate Executive Council Member of the Indian Society for Probability and Statistics (ISPS) since 2021.
He is actively involved with over ten international journals in editorial capacities, including roles as associate editor and editorial board member.
source: http://www.indiaeducationdiary.com / IndiaEducationDiary.com / Home> Academics> University News / June 02nd, 2025
AMU Alumnus Yusuf Farooqi Joins Ontario Geological Survey, Canada
Aligarh:
Mr. Yusuf Farooqi, an alumnus of the Department of Geology, Aligarh Muslim University (AMU), has been selected to join the prestigious Ontario Geological Survey, Canada, as a Geological Assistant.
In his new role, Mr. Farooqi will contribute to geological research, conduct fieldwork, collect and analyse geological data, and support technical and administrative aspects of mapping and exploration projects. He completed his B.Sc. and M.Sc. in Geology from AMU in 2019 and 2021, respectively.
Prof. Rashid Umar, Chairperson, Department of Geology, congratulated Mr. Farooqi and expressed pride in his achievement, noting that it reflects AMU’s global impact and the academic rigour of its Earth Sciences programme.
source: http://www.radiancenews.com / Radiance News / Home> Latest News> Markers of Excellence / by Radiance News Bureau / May 15th, 2025
Darul Musannefin, an institute established to propagate the rich cultural heritage of Urdu, Arabic and Persian texts through the institute’s publications and magazine, was established in 1914 by Maulana Shibli Nomani
Darul Musannefin, an institute established to propagate the rich cultural heritage of Urdu, Arabic and Persian texts through the institute’s publications and magazine, was established in 1914 by Maulana Shibli Nomani.
However, over the years like many other institutes associated with the Muslim community in India, this institute has fallen on bad days courtesy the apathy of the governments and the community’s disinterest with anything associated with its cultural and academic heritage.
When we talk about the rich heritage of Urdu books, then every Urdu lover bemoans that the government is not doing enough for saving and promoting the Urdu language – a language which binds at least 70% of Indians, socially and literally.
Yet, few of us ponders that what the Urdu lovers themselves are doing for saving and promoting the language. Their concern becomes abundantly clear by the everyday decreasing sales of Urdu books and newspapers. Further, what they are doing to save institutions which have been the flagbearers in propagating and saving the language by publishing books on different topics in Urdu. The answer is pretty obvious: nothing concrete except bemoaning and using hollow words.
One such institution is Darul Musannefin or Shibli Academy, just like the Rampur raza library of Rampur or the Khuda Baksh Library of Patna, in addition to a vast repertoire of books in private collections of individuals and organisations throughout India.
Darul Musannefin or Shibli Academy is a research academy based in Azamgarh, Uttar Pradesh. Its aim was to add authentic historical literature in Urdu so that people could have easy access to history. It was started as Darul Musannefin but later it was named after its founder Shibli Nomani.
Maulana Shibli Nomani, a Sunni Muslim scholar established it in Azamgarh in February 1914; after failing to establish the Academy in Lucknow, it was established in Azamgarh at Nomani’s mango orchard. It started working on 21 November 1914, 3 days after Maulana Nomani’s death under the guidance of Maulana Hamiduddin Farahi. Other founders included Maulana Syed Sulaiman Nadvi, Maulana Abdus Salam Nadvi and Maulana Masood Ali Nadvi.
Established just three days after Shibli’s death in 1914, the Academy is a leading institution of Oriental, Islamic and Mediaeval Indian Studies, and Azamgarh’s pride. It occupies nine acres donated by Shibli and his relatives. The centrepiece is a beautiful whitewashed building housing a massive library of over 1.5 lakh books and around 700 manuscripts, some of them rare, and an office.
Staff residences, the mosque and a conference hall stand apart.
Shibli Academy: A Treasure Trove
The Academy’s library is a treasure trove. Its spacious central hall is furnished with sofas and chairs, which have been graced by personalities ranging from Mahatma Gandhi, to Jawahar Lal Nehru, Indira Gandi or in other words virtually every Indian Prime Minister and President, except the present dispensation, and scores of other Indian and foreign dignitaries. “Here have sat dozens of famous dignitaries,” Academy’s senior fellow Mohammed Umair Siddique Nadvi, told me on my recent visit to the acclaimed institute.
Mohammed Umair showed me rare books and manuscripts, including Persian translations of Ramayan and Mahabharata, and Sirr-e-Akbar, Persian translation of the Upanishads by Mughal prince Dara Shikoh, a great scholar. The excellent condition in which most of these rare books have been preserved over the years shows the dedication of the institution’s staff despite meagre resources. The gold embossed titles and pages decorated with gold border still retain their sheen.
[Akbar Nama (L) and Monsiual Arwah]
Another gem is Monisul Arwah, a book on Sufi saint Khwaja Moinuddin Chishti by Dara’s sister Jahanara. “This is our most prized possession which Maulana Shibli found at an old bookshop in Lucknow and bought for Rs 100 in 1906. It was very dear to him and travelled to an international exhibition of rare manuscripts in Paris,” says Nadvi.
There’s a section where testimonies of some famous visitors, including Mahatma Gandhi, Madan Mohan Malaviya and Maulana Azad, are kept. Motilal Nehru and Jawaharlal Nehru, stayed at the Academy several times during their visits to Azamgarh. When Gandhi first visited it in the 1920s, the Academy’s founding secretary, Maulana Syed Sulaiman Nadvi, showed him the library by lantern light since electricity supply was erratic.
Another famous visitor was Bi Amma, mother of Muhammad Ali Jauhar and Shaukat Ali, freedom fighters and Khilafat Movement leaders better known as the Ali brothers. But while the Academy is Azamgarh’s pride, it faces a severe financial crunch. It has only one librarian, 48-year-old Saleem Javed, son of the Academy’s former director Maulana Ziauddin Islahi, to look after the vast collection.
“I do whatever I can, but it is not possible for one person to look after so many books. I opened my eyes on this campus and have been working here for around 25 years, and will continue to do so.” says Javed, apparently resigned to his and the institute’s fate.
The funding crunch prevents the management from hiring more staff and expediting translation and digitisation of titles from Arabic, Persian and Urdu into other Indian languages and English.
Future of Darul Musannefin
The Academy’s primary purpose is to protect and propagate the scientific, authentic history and rational interpretations of Islam. It also upholds Hindu-Muslim harmony, or the much talked about Ganga-Jamuni Tehzeeb, and sheds light on the life and times of Maulana Shibli, yet so far no one has come forward to help the institute and its committed staff to restore the institute to its former glory. Before Independence, it received grants from Nizam of Hyderabad, Nawab of Bhopal, and others. But now that those streams have dried up, many say the cash-starved institution should look beyond its four walls.
Maulana Shibli had donated his own land with a mango orchard and persuaded close relatives to donate parcels of their land for Darul Musannefin, the library, printing press and publication of Maarif, the monthly journal founded in July 1916.
Since Urdu is shrinking, the library’s patrons have dwindled over the years.Today, it would help if more people started subscribing to Maarif for Rs 10,000 as a life member or even if subscribing to the same for Rs 400 or Rs 1800 towards annual or five years subscription, as a corpus of Rs 10 crore can bail out the institution and help implement its future development plans. In this regard any of the big business houses can also help, as part of their CSR responsibility.
(The writer, Asad Mirza, is a New Delhi-based senior commentator on national, international, defence and strategic affairs, environmental issues, an interfaith practitioner, and a media consultant.)
source: http://www.ummid.com / Ummid.com / Home> Special Report / by Asad Mirza / February 25th, 2025
Nawab Shafan Khan, the heir of Nawab Khan Bahadur Khan, who kept the Rohilkhand region free from British rule for eleven months during the 1857 freedom movement, has passed away.
Nawab Shafan Khan breathed his last at the age of 80. The sacrifices of his ancestors are recorded in golden words in the pages of history.
Death of Nawab Shaffan Khan, heir of Nawab Khan Bahadur Khan
Nawab Shafan Khan, a resident of Shahabad area of Bareilly city, has passed away. He was laid to rest in Bhor graveyard near his home after Zuhr prayers. He was the heir to a great family whose ancestors ruled not only Bareilly but also in about 9 surrounding districts. His great-grandfather Nawab Khan Bahadur Khan had set a great example of bravery and sacrifice in the style of his namesake.
He was a hero of the 1857 revolution. He was born in 1791 into a Nawab family. He was the grandson of Rohilla Sardar Hafiz Rehmat Khan.
The slogan of revolution was raised in Meerut on 10 May 1857 and when the news of it reached Bareilly on 14 May, preparations were intensified here too. On 31 May, Khan Bahadur Khan and his generals and soldiers, led by Subedar Bakht Khan, declared a rebellion against the British government.
Tomb of Nawab Khan Bahadur Khan
The then magistrate, civil sergeant, jail superintendent and principal of Bareilly College, “C.Buk”, were killed by the revolutionaries. By five in the evening, the revolutionaries had taken control of the Bareilly division.
On June 1, these revolutionaries took out a triumphant procession. When the procession reached Kotwali, a large number of Bareilly citizens crowned Nawab Khan Bahadur Khan and elected him the Nawab of the Bareilly division.
Heir of Nawab Khan Bahadur Khan
An example of the bravery of Nawab Khan Bahadur Khan is that despite the numerous atrocities and abuses of the British government and being a powerful ruler, he kept the Bareilly division free from the rule of the British government for eleven months.
However, later, the British government arrested Nawab Khan Bahadur Khan while fighting a war at one place. He was brought to the same Kotwali where he was awarded the title of Nawab. He was imprisoned and kept in an unknown place.
Then on February 24, 1860, the hero of the urban people was brought on foot to the Kotwali and hanged on the same day at 7:10 am. A strange silence fell in the city and darkness prevailed.
Heir of Nawab Khan Bahadur Khan
To prevent any unrest in the city after the hanging of Nawab Khan Bahadur Khan, his body was taken to the district jail in an armored police vehicle and buried in the premises of the district jail.
Heir of Nawab Khan Bahadur Khan
The special thing is that he was buried with irons. Even today, the irons are clearly visible on the head of his grave. The British government had also buried Khan Bahadur Khan in the prison premises so that people could not gather at his grave and there would be no further excitement in the revolution.
Now let us mention Nawab Shafan Khan, the heir of Khan Bahadur Khan. He struggled for life and livelihood till his last breath. Despite belonging to the Nawab family, his family had to face difficulties for years or even their entire lives. Despite this, the struggle did not end in his life till his last breath.
According to his younger brother Nawab Liaquat Khan, Nawab Shaffan Khan’s health had deteriorated for the past five days. He was unable to go to the mosque to offer prayers during those days. Due to the weak financial condition of the family, he was undergoing treatment at home. But in the morning, his health deteriorated further and he died after a few moments.
source: http://www.etvbharat.com / ETV Bharat – Urdu / Home> Urdu> State / by Urdu translation into English / July 02nd, 2021
Aamir Qutub, an India-born entrepreneur and CEO of Australian IT multinational Enterprise Monkey, has been awarded the 2024 India Australia Business and Community Alliance (IABCA) Young Professional of the Year Award. The accolade recognizes his exceptional contributions to entrepreneurship and social service in Australia.
Upon receiving the award, Qutub expressed his gratitude in a conversation with Radiance from Australia. “More than a decade ago, when I left my hometown for Australia, I never imagined standing in the grand Parliament Hall, receiving an international award in the presence of the Prime Minister. I am deeply humbled and honored to have received the 2024 IABCA Young Professional of the Year Award.”
Reflecting on his journey, Aamir shared, “This recognition is not just about my individual efforts but highlights the power of community support. From my early days in India to establishing myself in Australia, the backing of people around me has been crucial. This award is for my work as a founder and CEO, where we have created jobs and contributed to the local economy. Our initiative, Angel Next Door, played a key role in helping over 100,000 Australians during the COVID-19 crisis.”
Aamir also offered advice to emerging entrepreneurs in India, encouraging them to pursue their dreams, regardless of their background.
“I come from a middle-class family in a small Tier 3 city, but I dared to dream big. The journey was not easy, but persistence, adaptability, and continuous learning made it possible. Your background does not define your future – your determination does. Every small step you take today contributes to tomorrow’s success,” he said.
Reflecting on his journey, Aamir acknowledged the many people and institutions that played a role in his success.
“From the regional city of Aligarh and the nurturing environment at AMU, where I laid my foundation, to the vibrant city of Geelong, where Deakin University provided me with a platform to grow – this journey has been shaped by countless hands and hearts,” he added.
A proud alumnus of AMU, Aamir has received numerous accolades, including being a finalist for the Australian Young Business Leader Award. He was the youngest General Manager of ICT Geelong and also served as Digital Manager for Australian Sports Tech Network. In the early stages of his career, Aamir worked as a cleaner during the day and a newspaper delivery boy at night to fund his startup. He has also demonstrated his commitment to social causes by spending a night on the streets with other CEOs to experience the life of homelessness, raising awareness for Australians without shelter.
Aamir’s professional journey began with Honda Cars India as a Production Manager before he co-founded the Stand India Foundation, a not-for-profit social venture. He holds an MBA in Information Management from Deakin University and a Bachelor’s in Mechanical Engineering from AMU, where he served as General Secretary of the AMU Students’ Union.
source: http://www.radiancenews.com / Radiance News / Home> Pride of the Nation> Award> Markers of Excellence> Latest News / by Radiance News Bureau / October 07th, 2024
