This sleepy north Indian town is all set to become a major pilgrimage centre for Shia Muslims following the chance discovery of a tomb said to belong to Imam Sayyid Mash-had Ali, a son of Imam Ali Raza, the eighth descendant of Prophet Muhammad. Samana is located 28 kilometers from Patiala in the Indian state of Punjab.
Front gate to the graveyard,Rear side of the graveyard,The grave and the epitaph planted in the wall facing the grave. a. (http://www.imamjawad.net/htm/ara/ library/mosoa_imam_jawad/m2_ 3.htm#m4).
According to scholars of Muslim history, the discovery of the mazar is significant in that there is no mazar of any Imam in South Asia.
Scholars are of the view that Imam Sayyid Mash-had Ali was buried here about 1200 years ago and the town of Samana also takes its name from his mother. Facts related to this have been confirmed with old religious books, sources claimed. But we do not find “Mash-had” as one of the sons of Imam Ali Raza who, according to historical sources, had only two sons: Ali (the ninth Imam) and Moosa. According to some sources, he also had a third son called Yahya. (http://www.imamjawad.net/h
The Samana tomb was discovered by chance during the visit of Lahore High Court Judge, Shabbar Rizvi, about three months ago, when the stone at the shrine was cleared. Judge Rizvi, whose family emigrated from Samana at the time of Partition, told the local administration that a great saint lies buried at the place and he asked them to clear the place. Upon clearing it the inscription emerged.
Since its discovery, the mazar has been thronged by a host of important Shia dignitaries, including clerics from Lucknow and diplomats from the Iranian embassy in Delhi. They are now working on plans for its restoration and renovation.
A team comprising of Lucknow’s Maulana Kalbe Jawwad and two functionaries of the Iranian Embassy in Delhi accompanied by Dr Nasir Naqvi, a teacher of Punjabi University, visited the tomb. The Iran Cultural House in Delhi is planning to hold a seminar on this discovery in Chandigarh.
Maulana Kalbe Jawwad informed MG that while visiting Delhi recently he was told that there existed a tomb of a “saint” who is said to be a pedigree of the Eight or the Ninth Imam of the Shiites. During his visit to the place, he was told that Sayyids were living at the place but after Partition it was ruined as the Muslim inhabitants emigrated to Pakistan. Sikh Nihangs told him that they tried to build a Gurudwara on the spot but whenever they erected any structure it crumbled. Owing to superstition, they left the place untouched and asked the Punjab Waqf Board to grant them some other land and the same was granted to them at a distance of 200 meters from the site of the grave. Maulana Jawwad added that the tomb exists from the time of Emperor Akbar. He said that he would be leaving for Iran on 11 July to track the history of the tomb and if proved it would be the greatest religious site of Muslims in the Subcontinent as there is no proof that any descendant of the Prophet is buried in South Asia.
Maulana Jawwad also said that he is thinking of facilitating the transfer of about 5000 Shiite families to Samana in order to inhabit the place and take care of the tomb.
In Samana, Sant Kirpalji of Gurudwara Thada Saheb (situated at a distance of a kilometer from the tomb) told MG that the Sikh order called “Buddha Dal” took care of the tomb after Partition. Earlier the place was served by Thambi Baba who disappeared one day. Now a Brahmin called Mangat Ram takes care of the place and keeps it clean out of love. Sant Kirpalji also said that he has seen a book in Urdu about the history of Samana. According to him Persians of “Samanat” caste came here and inhabited the place centuries ago. They were cloth merchants.
According to Sant Kirpalji and others in the area, the important tomb belongs to “Chauda Peer” (Wide Saint) who is considered the most important saint in the area. The adjacent tomb, according to them, belongs to his brother or wife. A third tomb to the right belongs to his maternal uncle who is addressed by the villagers as “Imam Saheb” or “Bada Peer” (Big Saint). Around 80 kela land (about 320 bighas) is attached to the tomb but most of it has been usurped by the villagers. Only five kelas is left for the tomb which is used for agriculture and the income is utilised for the upkeep and repair of the tomb. Sant Kirpalji keeps a separate register for this purpose.
The tomb is located in a large compound which is about four kilometers outside Samana town. It has an impressive Mughal style gate but the structures inside are in need of urgent repair. A number of graves are found all over the place (see sketch where G denotes graves; 1 is for Chauda Peer’s grave, 2 for his brother or wife’s grave, and 3 for the grave of his maternal uncle). The Persian epitaph planted in the wall facing the grave seems to be recent and made by a novice (see above). It reads: “Tomb of Hazrat Imam Mash-had Ali son of Hazrat Ali Moosa Raza. Built by Ajruddin Khan Mughal son of Bakhsh Allah Khan in the month of Blessed Ramadan 967 Hijri corresponding to Year 4 of Emperor Akbar.”
The Chief Minister of Punjab, Captain Amrinder Singh, has ordered the concerned authorities to start working on the site immediately so that it could be declared a sacred place.
Additional reporting and photographs by Nadim Ahmad, Samana and Rizvi Syed Haider Abbas, Lucknow
source: http://www.milligazette.com / The Milli Gazette Online / Home / by Zafarul Islam Khan / June 16-30, 2005
The dargah Hazrat Syedina Shaikh Badruddin Shah Arif Chishti is in possession of several archival records, but its real claim to fame is a copy of the Holy Quran calligraphed by Mughal Emperor Aurangzeb Alamgir.
The shrine of Shaikh Badruddin Chishti in Belgaum recently underwent renovation with some scintillating Persian glass work. (Image: Shafaat Shahbandari).
The historic town of Belgaum is home one of Karnataka’s oldest Dargahs. Located within the ancient fort of Belgaum, the dargah Hazrat Syedina Shaikh Badruddin Shah Arif Chishti is believed to be more than eight centuries of old.
Among the first sufi saints to settle in the region, Shaikh Badruddin travelled across south India spreading the message of peace and harmony. The historic tomb in Belgaum is still a great symbol of harmony in the city.
“Hazrat Syedina Shaikh Badruddin Shah Arif Chishti arrived in Deccan more than 800 years ago. He travelled extensively across southern India to spread the message of peace and love. He was among the first sufi saints to settle down in this region,” said Rafeeq Ahmed Ghawwas, caretaker of the Dargah in Belgaum.
Located in the historic Belgaum Fort, the mausoleum of Shaikh Badruddin Chishti was revered by rulers from various dynasties irrespective of their faith. (Shafaat Shahbandari)
Origins
Originally from Delhi, Shaikh Badruddin he was a disciple of Hazrat Shaikh Qutubuddin Bakhtiyar Kaki, who was a 12th century saint and scholar based in Delhi. According to Ghawwas, Shaikh Badruddin migrated to the Deccan in Belgaum on the advice of his spiritual master. He was the one who introduced the Chishti order of the revered saint Khwaja Muinuddin Chishti in the south.
“Our ancestors were the disciples of Shaikh Badruddin and we have been in the service of this place since the earliest times. I took over as the caretaker of this dargah from my uncle Khattal Ahmed, who had taken over from my father Abdur Raheem Mujawar. Before him our grandfather Ebrahim Ahmed was the caretaker, who took over from his father Shaikh Jangu Mian,” said Ghawwas, who has been the caretaker of the dargah for more than 30 years.
Venerated by kings, ministers and commanders of all faiths, the dargah and the saints of this order have had close ties with several dynasties across its history of almost 800 years.
Ghawwas with some prized remnants of Maratha, Mughal and Adil Shahi heritage. (Shafaat Shahbandari)
The Aurangzeb connection and the Quran
More interestingly, the dargah Hazrat Syedina Shaikh Badruddin Shah Arif Chishti is in possession of several archival records that reflect its rich and vibrant history. And among its biggest inheritances is a 16th century copy of the Holy Quran that was calligraphed and gifted by the sixth Mughal Emperor Aurangzeb Alamgir.
Rafeeq Ahmed Ghawwas with his prized possession – a 17th century calligraphed copy of Quran. (image: Shafaat Shahbandari)
“The emperor had actually gifted the copy to the dargah of Khwaja Muinuddin Chishti in Ajmer, but we are not sure how and when it reached into the possession of our ancestors. We feel fortunate to have this blessed copy and we are doing our best to preserve it for posterity,” added Ghawwas, who has preserved the copy with great care.
According to local history, after his travels across South India, Shaikh Badruddin arrived in Belgaum and settled within the premises of the then newly built fort. The fort was originally built in 1204 AD by Raja Jaya Raya of the Ratta Dynasty and Shaikh Badruddin lived here until his death in 1251 AD.
This mausoleum was built in the early 16th century by the Adil Shahi general and the then governor of Belgaum Asad Khan Lari. The structure has been preserved with some renovation and restoration. Recently, the interiors of the dargah went through a facelift with Iranian glasswork adorning the walls, the dome and the ceilings.
Throughout its long history in Belgaum, the has received patronage from the rulers irrespective of their faith. The caretaker is in possession of several firmans and sanads issued by the Maratha rulers who venerated Shaikh Badruddin and offered their patronage.
The ornamented page of the calligraphed work representing the first chapter of the Holy Quran. (Image: Shafaat Shahbandari)
“This dargah has always been the abode of peace and harmony and we are continuing with our age-old motto of love for all,” added Ghawwas.
source: http://www.siasat.com / The Siasat Daily / Home> News> Bangalore / by Shafaat Shahbandari / December 13th, 2022
Administrator of Ajmer Sharif Aley Mohammad Shah donating gold to the minister (Courtesy: Md Umar Ashraf)
If I tell you that the Dargah of Khwaja Moinuddin Chishti at Ajmer, Rajasthan, played a role in the war against China when India was invaded in 1962, will you believe it?
In October 1962, the Chinese Army invaded India which had gained freedom 5 years ago. Such national crises test the character of a country. Indians of all creeds, castes, races, and social groups joined hands to fight the mighty enemy.
After 200 years of British colonialism, the Indian economy was in shambles when the colonial rulers left in 1947. When China invaded, India was not as big an economy as it is now. Prime Minister Jawaharlal Nehru appealed to his compatriots to donate gold and money to the defence funds.
Responding to the call, Dargah at Ajmer opened its vaults for the country’s defence forces. The management of the shrine of Hazrat Khwaja Moinuddin Chishti believed that national service comes before any other service. The administrator of the committee handed over 2 kilograms of gold and invested Rupees one lakh in Defence Saving Certificates to the Union Minister of Irrigation and Power at a meeting held at the Dargah. It also announced holding special prayers for the success of the Indian Army daily.
The administrator who handed over the gold, to the minister was Aley Mohammad Shah. His elder son Zameruddin Shah rose to become the Deputy Chief of Army Staff in India while his other son Naseeruddin Shah is a popular film actor.
The episode is a testimony to the fact that for Indian Muslims following Islam and serving the nation are not contradictory.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Culture / by Saquib Salim / December 14th, 2022
‘People feel it is lucky to have tea here. There is something charming, something random about this place which makes it cool,’ said Ritu, a student.
People eat at a vegetarian restaurant ‘Lucky Tea Stall’ built on a graveyard, in Ahmedabad. (Photo | PTI)
Ahmedabad:
To the outsider, the idea of an eatery built on a Muslim graveyard, run by a Muslim, serving pure vegetarian food and frequented by all communities seems an anomaly.
Not so for its customers though, many who believe that Lucky is actually lucky for them.
Like Sagar Bhatt, a devout Hindu and a resident of Dariapur, who makes it a point to stop by for a cuppa every morning after visiting the temple.
“It feels auspicious to have tea at this place. There is something special about this place,” Bhatt, sporting a red ’tilak’ on his forehead, told PTI while pointing to a grave.
On one wall is a painting by M F Husain, showing an oasis, camels and a ‘kalma’ – ‘La Ilaha Illallah Muhammadur Rasul Allah’ (There is only one God and he is Allah, and Muhammad is his prophet).
“It is the only tea shop boasting a Husain painting,” said a proud Abdul Rajak Mansury, who operates the tea stall.
Every night, the painting by one of India’s most valued artists is taken off the wall and kept away safely.
The six-decade shop in what is essentially a Muslim-dominated area is a common person’s eating joint, he said.
As the campaign hots up, the tea stall in Old Ahmedabad’s Jamalpur-Khadia is also an oasis of calm, far removed from the din and aggression of the Gujarat assembly election being held in two phases on December 1 and 5.
While the Congress has fielded Imran Khedawala, its sitting MLA, the Aam Aadmi Party has given a ticket to Haroon Bhai Nagori and the BJP is fielding a Hindu candidate, Bhushan Bhatt.
The AIMIM is also contesting the seat with Sabir Kabliwala in the fray.
Talk of ‘dhandha’ (business) supersedes ‘dharam’ (religion) at Lucky – so popular that the traffic light point is also called Lucky Chowk.
It is at the centre of several colleges and offices, and a big hit with students and office-goers.
According to Bhatt, a small-time construction contractor, economic issues and issues impacting his business matter more than religious sentiments.
“Sir, I am following my religion but from the government, I expect to further improve the economy so that my business flourishes. For us Gujaratis Dhandha sab se pehle (business comes first),” he said.
On the menu is the perennial favourite ‘bun maska’ and a range of Chinese and Indian dishes. No eggs are used.
College students Ritu and Tanya said the place is cool. “People feel it is lucky to have tea here. There is something charming, something random about this place which makes it cool,” said Ritu, a third year commerce student.
The first-time voter said better jobs and better business environment are bigger issues for her as a student and daughter of a businessman.
Tanya, studying chartered accountancy, agreed. “The business environment in maru Gujarat (my Gujarat) is its USP, it should not be get disturbed at any cost.”
Lucky started on a handcart under a neem tree, and expanded and developed around the graveyard as business grew, said Mansury.
The 26 graves have grills around them.
The staff clean them everyday and place fresh flowers on them.
Some people put ‘chadars’ on the graves seeking fulfilment of their wishes.
Representing the best of a syncretic India, may many more Luckys flourish and thrive, hope its customers.
source: http://www.newindianexpress.com / The New Indian Express / Home> Nation / by PTI / November 23rd, 2022
Muhammadi Begum was a student of Osmania University, Hyderabad, where she topped the Bachelor’s examination in 1932.
Highlights
Having received a scholarship from the Nizam for higher education, Muhammedi Begum, a young woman from Hyderabad, travelled to Oxford University in 1934.
What makes her story even more remarkable is that she maintained an extensive record of her four years abroad.
Her diary has been translated from Urdu into English, and published, by her daughters
In 1934, a young woman from Hyderabad travelled to Oxford University in England to study, accompanied by her husband. She had received a scholarship from the Nizam of Hyderabad to pursue her higher education (for which she studied French, Arabic and English). During the nearly four years she spent in the UK, she had two children, travelled around Europe and established a pattern of living that would hold her in good stead her entire life.
The young woman was Muhammadi Begum, student of Osmania University, Hyderabad, where she topped the Bachelor’s examination in 1932. She was married to Delhi-born, Syed Jamil Husian, an alumnus of the Aligarh Muslim University.
Those days, women travelling abroad to pursue education was a rarity; although what made Muhammadi Begum’s story remarkable is a diary that she maintained at Oxford which recounted everything from her day-to-day concerns to reflections on the state of society.
Muhammadi Begum’s diary remained under a shroud till the year of her passing, in 1990. The little note-book, where she detailed her daily life as she lived across continents, was eventually a precious find. It went to her cousin first and meandered in the family, till it caught the attention of her eldest daughter towards the end of the decade.
“I was pleasantly surprised and was taken aback by it,” said Zehra Ahmad, Muhammadi Begum’s eldest daughter. “I came across the diary after she passed away. I would’ve asked her many questions if I knew about its existence.”
What followed over the years was translation (as Muhammadi wrote in Urdu), editing, followed by COVID-induced delays in publishing, before A Long Way from Hyderabad saw the light of the day in 2022. Zehra translated the book along with her sister Zainab Masud.
Translating the diary was no mean feat, as Muhammadi Begum made detailed records, even writing in the margins. The sisters read it multiple times, transcribed it, and then translated it – all of it laborious and time consuming.
Kulsoom Husein, her youngest, who came out of retirement to edit and rework her mother’s diary said, “The tone of the diary is true to her experience. It was a new experience for her to travel to England as few women did so in those days.”
Charting new paths
Muhammadi Begum belonged to a well-known family of writers. Her mother, Qaiseri Begum, was the granddaughter of famous writer Moulvi Nazeer Ahmed, who’s work Mirat-ul-aroos is often dubbed as Urdu’s first novel. Qaiseri Begum, herself was a prolific writer whose memoirs Kitab-i-Zindagi details changes in Indian social history from the 1880s to the 1960s.
The diary successfully encapsulates the journey of a young couple making their way in the London of 1930s. Her observations are detailed, precise and provide an invaluable peek into the world at the time – be it shopping at Harrod’s, visiting the Victoria and Albert Museum, eating ice-cream at a restaurant in Elliston & Cavell or taking walks in University Parks in Oxford, it paints vivid vignettes of pre-World war- II London.
The diary, according to Ahmad, who also spoke for her other sister and co-translator Zainab, brought her mother alive. “Everything she wrote was an accurate account of herself; her worries for her baby or exams, her management of the household and juggling her studies with a baby. She was on the move all the time and led a full and active life,” said she.
The writing is assured and confident. It stays true to what it is intended to be — a record of its keeper’s time in a foreign land. It comments on the English way of life (an interesting nugget is the usage of blackcurrant jam to treat colds), the trials of learning French and the easy camaraderie between students from India. Her letters to her mother Qaisari Begum were even published in a Hyderabad Urdu daily, Ismat.
It also showcases Muhammadi Begum as an independent woman with agency. Travelling in Europe along with a toddler can be a daunting task at any time, but she managed it with a remarkable spirit. It is in fact this spirit that would hold her in good stead later in life, when at 42 she lost her husband and had to look after many children.
A Long Way from Hyderabad can be nostalgic. It’s all about an era gone by, of Urdu publications in Hyderabad which have long ceased to exist (Rahbar and Tehzeeb) or local traditions like Kalzana, a medicine made from chalk and calcium, and given to pregnant women.
What she wrote holds relevance even today, as her struggles (with food, culture and money) are similar to ones faced by many students studying abroad. The diary also strikes a balance between everyday details of life, reflections of the time and personal observations.
A record of the time
Records of women travellers are rare. The few accounts which exist are those of Sikandar Begum, the ruler of Bhopal who wrote of her pilgrimage to Mecca in 1869, Maimuna Sultan who wrote an account of London in 1911 and Atiya Fyzee who published her travel writings in Zamana-I Tehsil in 1921. Typically, the women who published at the time were queens, politicians or activists; Muhammadi Begum was none of them and hence her account stands out because of its simplicity and honest rendition of her life.
Her writing is as much a record of her own life as it is of the times she lived in. The Independence movement was on in full throttle and she along with her husband eagerly took part in discussions with friends. She actively participated in cultural exchanges even though she was reluctant to lend her sarees to curious British women.
“My mother was very stirred by the experiences she had. Technology, in the form of planes and ship liners, was just coming up and when she visited the science museum she was struck by the difference in Indian and British kids. While rote learning was accepted in India, the children there were curious to explore scientific apparatus and experiments. She makes a mention of all these in her daily jottings,” observed Husein.
Indeed, the travel account shows that concerns have not changed much between 1935 and 2022. The author lamented the state of Indian museums on a visit to the V and A Museum and was entranced by a Buddha statue. She worried about land prices shooting up in Hyderabad and wondered if the family could afford to buy a house — valid concerns even after a century.
She throws light on the comfortable relationship between her and her husband. Muhammadi Begum’s husband, Jamil, took leave of absence from his work as a civil servant in Hyderabad to travel with his wife. According to Ahmad, her father was a hands-on parent. “He looked after the baby with her, which was unusual for the time. Also, they shared an equitable relationship,” she said. “He was an admirer of Gandhi and she looked up to Iqbal, which led to many discussions around each. They both liked exploring places and had a wide circle of friends.”
The years in Oxford had a lasting impact on her, as throughout her life she remained fond of open air, long strolls and staying independent. In fact, later in life, she took in paying guests in Lahore when she retired from her job and needed to supplement her income.
A nod to the past
In producing the book, Muhammadi Begum’s daughters became closer, as Husein noted, “We exchanged information about relatives mentioned and forgotten. My elder sisters have translated and I reworked the text — so it was a collaborative effort. My daughter, Amena, helped with research on key figures who were at Oxford at that time, such as educationist Sir Michael Sadler and GM Sufi, a retired University of Delhi registrar and historian, and Miss Bharti Sarabhai, who hailed from a prominent Indian civil rights activist family.”
With an account of food, state of women, culture, feelings and a life well lived, A Long Way from Hyderabad, is a perfect addition to the archives of writing from pre-Independent India. It provides a reliable record of the times gone by. It also shows the lasting impact of the written word and its ability to transcend time.
source: http://www.news9live.com / News Nine / Home> Arts & Culture / by Mallik Thatipalli / June 03rd, 2022
Fayis Ashraf Ali, who is currently in the Emirates for a pit stop, says one of his biggest dreams is to meet his hero Sheikh Hamdan
Thirty-four-year-old Fayis Ashraf Ali, a hard-core adventurer, has embarked on a big solo mission: To travel around 35 countries in 450 days — on a bicycle.
From the south Indian state of Kerala, Ali is biking his way to London to cover 30,000km. After departing Thiruvananthapuram on August 15 — where state Education Minister V Sivankutty flagged off his journey — he arrived in the UAE via Oman on September 27.
Speaking to Khaleej Times, Ali said he entered the UAE through Ras Al Khaimah and cycled through Khor Fakkan and Fujairah to arrive in Ajman.
“I will cycle to Sharjah, spend some time there attending events and then head on to Dubai and Abu Dhabi before crossing into Saudi Arabia,” he said.
The cyclist plans to spend 24 days in the Emirates, the third destination on his list. Here’s a photo of him in Khor Fakkan:
Hoping to meet his hero Sheikh Hamdan
In the UAE, Ali has only one hope – to meet the Dubai Crown Prince, Sheikh Hamdan bin Mohammed bin Rashid Al Maktoum.
“He is my hero. I draw so much inspiration from his adventurous personality. I sincerely hope to meet him before I depart for Saudi Arabia,” he said.
After his UAE pit stop, he will be moving to Saudi Arabia, where he will cycle across the country for two months.
“I hope to go to the holy cities of Makkah and Medina, and visit every place in Saudi Arabia, where I worked for four years with Wipro before leaving my job,” said Ali, an electrical engineer who has kept aside his professional goal to cycle worldwide.
From Saudi Arabia, he will travel to Qatar, and Bahrain, return to Saudi Arabia then head to Kuwait.
“From there. I will go to Iraq, Iran, Azerbaijan, Georgia, and Turkey and enter Europe through Greece. I plan to ride across 22 countries in Europe and hope to reach London in 2023,” he said.
This is not Ali’s first long journey on his bicycle. In 2019, he cycled from Kozhikode to Singapore in 104 days, covering more than 8,000km. He pedalled through Nepal, Bhutan, Myanmar, Thailand and Malaysia during that time.
No support crew, no hotel bookings
Going on this adventure — without any support crew — is not a spur-of-the-moment decision for the cyclist. In fact, it took him over a year and a half to plan the solo journey.
“I am travelling alone as this is being done on a budget. I am staying with people I meet during my travels. I have not booked rooms in hotels or lodges,” said Ali.
For example, in Khor Fakkan, Ali stayed with some cafeteria workers across the police station.
“I coincidentally went into the cafeteria to eat some food and told them about my journey. They invited me to stay with them for the night,” he said. “Since I am a Rotary Club member, I stayed in some of the club locations in India. I am hoping to find similar support in Europe. If not, I will sleep in a tent, a mosque, or whichever place that will have me for the night,” he said.
The Rotary Club, Norka-Roots, Malayalam Mission, Kerala Tourism and the Kerala Hearts Foundation are supporting the endeavour.
He rides on a Surly Disk Trucker Cycle, sponsored by UAE-based travel and luggage accessories company ParaJohn. Dubai- based Emirates First is also lending some financial assistance to him.
On his bicycle, he carries four bags filled with clothes, a battery pack, dried fruits, tools, and a GPS tracker. He rides only in the mornings.
What inspired Ali to take up this adventure?
Ali left his job as a networking engineer in 2016 to take care of his father who was suffering from a cardiac ailment.
“I got into the habit of cycling around that time. I got my cycle when my father was in the ICU. Unfortunately, a week later, my father died,” said Ali. He believes cycling would strengthen one’s heart.
Ali is cycling to raise awareness about heart health, world peace, health care, zero carbon emission and zero drugs. He is married to dentist Dr Asmin Fayis and a father to two boys, Fahzin Omar and Izin Nahel.
“My wife supports me in every way possible. She is the one who plans my itinerary and posts on social media. She helps me immensely with the paperwork needed for such a journey. She does all this while taking care of our kids and is an assistant professor at the Coorg Institute for Dental Sciences. She is a superwoman,” he said.
Ali says that to make extraordinary achievements, one has to make several sacrifices. “I do not want to go back to work, and I want to achieve something extraordinary before I depart from this world,” he stated.
source: http://www.khaleejtimes.com / Khaleej Times / Home> World> UAE / by Dhanusha Gokulam / September 29th, 2022
A Muslim woman from Kerala, Naaji Noushi’s decision to travel solo in her four-wheel car to watch the FIFA World Cup in Qatar shows her craziness towards the game of football and of course her madness towards travelling behind the wheel on hitherto uncharted routes.
As the World Cup fever is slowly gripping people and football fans, Noushi, an avid traveller, YouTuber and vlogger, commenced her journey to Qatar by driving a Mahindra Thar from Kannur, Kerala the other day.
Transport Minister Antony Raju flagged off the trip in the presence of village panchayat authorities, reports PTI. It was a dream come true for this soccer crazy woman who has always loved to take adventurous trips.
After reaching Mumbai via Coimbatore, she and her Thar, which is fondly named “olu” (means woman in local parlance), would land in Oman by ship. From there, she would travel via road and would cover Arab countries including UAE, Bahrain, Kuwait and Saudi Arabia before reaching Qatar, which plays host to the FIFA World Cup this time.
Noushi said it may be for the first time that a woman from Kerala was undertaking an overlanding trip to the GCC nations and that too to watch the football world cup. “My plan is to enter Qatar by December 10 and watch the finale.
I am so excited about this trip. I am a hardcore Argentina fan and Lionel Messi…really want to see my favourite team lifting the cup,” she said. She will continue her stay in Qatar till December 31, according to the report.
Noushi said the trip was expected to be a complete van-life experience as all essential cooking articles were stocked in the vehicle. It is also planned to park the vehicle near toll plazas and petrol pumps and stay within it during nights.
She said she has an Oman driving licence, which has already been converted into an international one.
“I am a person who has been dreaming to see an Indian team playing the FIFA World Cup. Through this innovative trip, I am trying to be a part of the gala by reaching there in an Indian-made vehicle,” she said.
Noushi, who has completed her Plus-Two, married Noushad, an NRI, at a young age and became a mother at the age of 19. Describing the family as the pillar of support, she said her husband and children were her actual cheerleaders and were encouraging her to travel more.
Noushi has already completed four travel series including an all-India trip to Ladakh and shared the photos and videos through her social media pages. Noushi said her youngest child is just two years old but her mother is taking care of her children when children when she is away for travel.
“If a woman like me- a homemaker, a wife and a mother of five- can realise my dreams, any ordinary woman in Kerala can chase her dreams confidently,” she said. — PTI
source: http://www.muslimmirror.com / Muslim Mirror / Home> Indian Muslim> Women / by PTI / October 20th, 2022
India Fraternity Forum is organizing an annual “Fraternity Fest” to bring together non-resident Indians through a socio-cultural program on October 20.
The poster launch of “Snehakoota-22″ event was held in Riyadh. A family reunion and expatriates get-together event named Fraternity Fest is being held by India fraternity forum across Saudi Arabia.
Whilst releasing the poster of the event, Tajuddin, president of India Fraternity Forum, Karnataka chapter, Riyadh, invited all NRIs to participate in the event.
Various cultural and social events will be held at the get-together on October 20 at Sa-Ada Istirah in Exit-18, Riyadh. The colorful event will feature different activities like public speaking, sports, quiz, public awareness programs etc.
India Fraternity Forum, Riyadh Karnataka chapter general secretary Muhammed Naveed, state committee members Sabith Hassan, Muhammed Shareef and Nizamuddin were present at the press meet.
source: http://www.daijiworld.com / Daijiworld.com / Home> Middle East / by Media Release / Riyadh, September 18th, 2022
Mohammad Sabir, who is the managing director of Albert Bakery and the fourth generation businessman, believes that ‘keeping it simple and affordable’ is the key factor behind the bakery becoming a culinary landmark known for its lip-smacking desserts.
Chicken swiss roll, chicken shami kababand potato bun at the bakery.
What was once a godown at Kamaraj Road that used to supply bread, salt biscuits, buns, and rusks in 1902, now stands as a major cultural landmark in central Bengaluru. Even after 120 years, the hot cross buns during Christmas or the mutton brain puff during Ramadan at Albert Bakery still tingles the taste buds of dessert and snack lovers in Bengaluru.
Mohammad Sabir, who is the managing director of Albert Bakery and the fourth generation businessman, believes that ‘keeping it simple and affordable’ is the key factor behind the bakery becoming a culinary landmark known for its lip-smacking desserts.
“It was my grandfather Mohammad Suleman who started the godown in 1902. However, in 1921 we moved to Frazer Town and converted the godown into a bakery. We realised bread and buns were part of the daily livelihood for people and that is mostly the reason why we wanted to open a bakery,” said Sabir.
Khova naan.
“Since the bakery was opened during the British rule, my grandfather felt that keeping a name that is Western would be more appropriate and popular and therefore it was named ‘Albert’. However, it is not associated with the name of any of the British rulers or officers.”
His father Nawab Jan added a culinary twist by introducing a range of desserts and snacks that came with new stuffings and flavours. The famous khova naan—a soft and crunchy filo pastry—was first introduced here at Albert Bakery and it is now available in many varieties like mutton khova, coconut khova, and sweet khova.
The bakery is also famous for its other snacks like mutton brain puff, veg sandwich, egg pudding, chicken mayonnaise bun, mutton tandoori roll, chicken swiss roll, chicken shami kabab, banana grape muffin, and chocolate pastries among others.
Mutton brain puff
In what appears to be an unusual practice, the bakery has followed a tradition of opening its doors to its customers from 3 pm every day. “The mornings are closed for customers, but open for our bakers who are onto baking the fresh desserts for the day. We only allow our customers from 3 pm after everything is kept ready to be served with freshness,” says Sabir, who also exports varieties of khova naan to Saudi Arabia.
Albert Bakery is also the go-to shop for people during Christmas. From hot cross buns to plum cakes and roast cookies to marzipan cakes, Sabir calls it a celebration of desserts during Christmas.
Sabir, a hotel management graduate, says that with changing times comes new decisions. “We did not open any outlet for 120 years because we wanted to maintain the originality. However, in the coming days, we are thinking of expanding and are planning to open a new branch of Albert Bakery in Bengaluru soon which will have some surprises in its culinary spread. We will disclose our plans only later,” Sabir adds.
source: http://www.indianexpress.com / The Indian Express / Home> Cities> Bangalore / by Sanath Prasad, Bengaluru / July 31st, 2022
A community historically considered to be “half Hindu” and “half Muslim” has lost its vibrant tradition in the city of Amritsar.
Matam in Amritsar on September 10, 2019. Photo: Nonica Datta
Amritsar :
As battle lines are being redrawn and strengthened over borders, many shared and eclectic cultural practices and spaces in the subcontinent are forgotten. Certain stories are being gradually erased from the shards of memory and history.
In the month of Muharram this year, on the day of Ashura, I decided to recover the lost narrative of Hussaini Brahmins – also known as Dutt/Datt/Datta Brahmins – and their intimate connection with the taziya procession in the city of Amritsar. In the pre-Partition days here, the taziya juloos, a grand public commemoration, would not start without the presence and participation of Hussaini Brahmins.
Before 1947, my grandfather, Padma Shri Brahm Nath Datta ‘Qasir’, a Hussaini Brahmin and a well-known Urdu-Persian poet, would initiate the taziya procession in Farid Chowk, in Katra Sher Singh, in his beloved city of Amritsar. There was a prominent Shia mosque in the area from where the taziyas were commenced and brought to the historic Farid Chowk.
The grand procession would then move towards the Imambara and Karbala maidan, near the Kutchery, which was a meeting point for all the processions coming from several imambaras. The final convergence of the taziyas was momentous. It is believed that this was close to the pivotal site, known as Ghoda pir, where the legendary steed, Zuljanah, of Imam Husain was said to have been buried.
Hussaini Brahmins: bringing two cultures together
In pre-Partition Amritsar, the taziya procession would start only after the Hussaini Dutt Brahmins lent their shoulder to carry the taziyas forward through the city. In 1942, Dr Ghulam Nabi, a prominent dentist of the city who had a clinic in Hall Bazar, rushed to the first floor of my grandfather’s house in Katra Sher Singh at Farid Chowk. He was from the Shia community and a close friend of my grandfather. He said with urgency, “Dutt Sahib, we are all waiting. Aap kandha doge tab taziya uthengee.”
A community which was historically considered to be “half Hindu” and “half Muslim”, the Hussaini Brahmins traditionally brought two cultures together. Often referred to as either Shia Brahmins or Hussaini Brahmins, phrases such as “Wah Dutt Sultan, Hindu ka dharm, Mussalman ka iman’; and ‘Dutt Sultan na Hindu na Mussalman” became a part of folklore.
Mohammad Mujeeb, the distinguished historian writes, “they [Hussaini Brahmins] were not really converts to Islam, but had adopted such Islamic beliefs and practices as were not deemed contrary to the Hindu faith.” Family narratives reveal that the name of Imam Husain was recited during mundans of young Dutt Brahmin boys, and halwa was cooked in the name of bade (Imam Husain) at weddings. Until the Partition in 1947, the Dutts were commonly called Sultans in different parts of the subcontinent.
Ashura in Amritsar on September 10, 2019. Photo: Nonica Datta
The genealogical map of Hussaini Brahmins covers their settlements in Kufa in Iraq around the time of the historic Battle of Karbala (680 A.D.), and later in Balakh, Bokhara, Sindh, Kandahar, Kabul and Punjab. Their scribal and military traditions and commercial and marriage networks attached them to regional courts during the 17th and 18th centuries and they were mostly found in Gujarat, Sindh, Punjab and Northwest Frontier.
It was in this context that many Hussaini Dutt Brahmins expanded their influence into the city of Amritsar. For instance, historical evidence testifies that before the accession of Maharaja Ranjit Singh, Mai Karmon Dattani, the wife of a leading Dutt, was appointed the ruler of Katra Ghanaiyan in Amritsar. She was reputed to have presided over her court, dispensing even-handed justice at a public place which has been immortalised by her name, and is known as Mai Karmun ki Deohri, later a prominent bazar (known as Karmon Deori) in the city. She is remembered as the “Joan of Arc” of Amritsar.
However, what is most remembered in history is the historic link of the Hussaini Brahmins with Karbala in Iraq, as underscored by British ethnologist Denzil Ibbetson. T. P. Russell Stracey in 1911 provides a fascinating account:
“From the Kavits of the clan, it is evident that the ancestors of the Datts were once in Arabia. They participated in the Karbala War between the descendants and followers of Hazrat Ali and Yazid Sultan, the son of Amir Muaviya. They were friends of Hasan and Hussain, the martyred grandsons of the Prophet, the incidents connected with which furnish the material for the passion play of the Shias at every Muharrum.
When these princes fell, a brave warrior of the Datts named Rahib, resolutely but unsuccessfully defended the survivors. The slaughter of his band, however, compelled him and the small remnant to retire to India through Persia and Kandahar.”
Legend has it that on his return from Arabia, Rahib Dutt brought with him the Prophet’s hair, which is kept in the Hazratbal shrine in Kashmir. Nohas and Kavits, recorded in local vernacular histories, oral narratives and British ethnographic literature, endorse the glorious appeal of Karbala and Muharram among Hussaini Brahmins:
“Laryo Datt [Dutt] dal khet ji tin lok shaka parhyo Charhyo Datt dal gah ji Garh Kufa ja luttyo.”
(The Datt warrior alone fought bravely in the field, and plundered the fort of Kufa.)
“Baje bhir ko chot fateh maidan jo pai Badla liya Husain, dhan dhan kare lukai.”
(When they won the field, the drum was beaten; Husain was avenged and the people shouted “bravo”, “bravo”.)
“Rahib ki jo jadd nasal Husain jo ai Diye sat farzand bhai qabul kamai.”
(The seven sons of Rahib (Datt) throwing in their lot With the faithful few on hapless Husain’s side, Died as Datts fighting, deeming their death But friendship’s welcome sacrifice.)
Finally:
“Jo Husain ki jadd hai Datt nam sab dhiyayo, Arab shahr ke bich men Rahib takht bathayo.”
(Off-spring of Husain! forget not thy father’s friend Rahib, once enthroned in Arabia’s city ere thy father’s end. Wherefore the name of Datt recite In thy prayers to Allah, at morn and night.)
Muharram as late as the 1940s was a moment to commemorate the sacrifice of the sons of Rahib Dutt for Imam Husain. The Hussaini Brahmin was an indispensable presence on such a sombre occasion of collective and shared mourning. Partition sealed the fate of this community, as they were left abandoned on both sides of Punjab.
In Pakistan Punjab, they were seen as non-Muslims, in Indian Punjab they were perceived as being closer to Muslims. The horrific politics of the border entered the portals of my ancestral home, too. Brahm Nath Datta Qasir’s house at Katra Sher Singh in Farid Chowk, Amritsar, was set on fire by Hindu fanatic groups in 1947.
It seems there was no Muharram procession in Amritsar in 1947. At least, it didn’t happen in Farid Chowk. In the tragic transformation of Amritsar as a border city, Hussaini Dutt Brahmins were amongst its worst victims. Their fluid identity came under siege as the politics of aggressive religious identities shattered their porous cultural world.
The Dutts’ enduring link with Imam Husain, Karbala and Muharram came under threat. But all was not lost. Some of them did openly identify with their Hussaini Brahmin heritage.
Not very long ago, Indian actor Sunil Dutt, while making a donation in the Shaukat Khanum Hospital in Lahore, recorded his commitment to Karbala and said :
“For Lahore, like my elders, I will shed every drop of blood and give any donation asked for, just as my ancestors did when they laid down their lives at Karbala for Hazrat Imam Husain.”
Needless to say that Sunil Dutt was intimately connected with the cultural landscape of Amritsar too.
Ashura in Amritsar
I reached Amritsar early on the morning of Ashura, on September 10. My first instinct was to visit the Imambara at Farid Chowk in Katra Sher Singh and to trace some crucial sites connecting the gaps between Hussaini Brahmins and Amritsar. This was like looking for a needle in a haystack.
However, I was lucky to find locals who knew about the city’s pluralistic culture and gladly directed me to a lone surviving Imambara, Anjuman-e-Yadgaar Husain, in Lohgarh, just about five minutes away from Farid Chowk. Currently known as the Kashmiri Imambara, it stands on Gali Zainab (named after Imam Husain’s sister), and now renamed as Gali Badran.
As I walked into this self-enclosed, small inconspicuous structure, which houses the Raza Mosque inside its precincts, I saw a large number of policemen and the Rapid Reaction Force.
I was warmly welcomed by the caretaker of the Imambara, Syed Abdullah Rizvi, popularly called Abbuji. He told me that the structure is nearly 110 years old, and was built by Syed Nathu Shah and was regularly maintained by local Shia and Hussaini Brahmin families of Amritsar before 1947.
Abbuji was touched to meet me as a Hussaini Brahmin in the majlis. He enquired whether I had a mark of a cut on my throat (in folklore, the Hussaini Brahmins are known to have a faint line across their throats as a symbol of having sacrificed their lives for Imam Husain). The story of Dutt Brahmins was shared in the assembly (majlis):
“It was Rahib’s mother, who instructed him to sacrifice his seven sons for Imam Husain. Rahib’s mother had been blessed with seven boys by Imam Husain. As a token of her gratitude to Maula Husain, she implored Rahib to sacrifice his own sons. So he did.”
A mourner, Amit Malang, told me, “Unfortunately, Hussaini Brahmins left for Delhi and Bombay. What did they do for Amritsar?” He said sarcastically, “Aj kisi Hussaini Brahmin ki himmat hai ki voh haath kharha kare (Can any Hussaini Brahmin dare to raise his hand today?).”
His angst was shared by many who felt that the community which could have probably preserved the vibrant tradition of the city had abandoned them. Abbuji, a cementing force, a favourite amongst Hindus, Muslims and Sikhs in the congregation, said, “Imam Husain means haq (rights) and aman (peace). We want to convey this message to Amritsar.”
I then awaited the taziya procession.
Muharram within the four walls at Imambara Amritsar on September 10, 2019. Photo: Nonica Datta
A lost narrative of Juloos-e-Ashura
“Ab koi juloos nahi nikalta. Juloos-e-Ashura Imambare ke andar hi hota hai. Muharram yahin Imambara ki chardiwari mein hota hai (Now there is no procession. Muharram is confined to the four walls of the Imambara),” Abbuji said. Zaheer Abbas, a Shia from Lucknow who has been living in Amritsar since 1980, added: “The grand shared tradition of Muharram in Amritsar was destroyed by successive wars: 1947, 1965, 1971. Partition didn’t end in 1947.”
Abbas said that the Shia mosque in Farid Chowk had been razed to the ground in 1948-49. Almost all the imambaras, over a hundred in number, were taken over (kabza) or dismantled. Abbuji added:
“Although the government took over the Karbala maidan, until recently the most prominent route for the Muharram procession was via the famous Sikri Banda Bazar to the present Imambara; taziya and alam would be brought there with much passion. But Bajrang Dal stopped it. Sunnis also didn’t support us. Now there is no procession: Ab ham darwaze diware band karke matam karte hain (Now we perform the mourning ceremony by shutting the doors and walls).”
Farhat, a sole Punjabi Muslim mourner, said that with the exodus of Hussaini Brahmins and Shias, the matam had lost its Punjabi flavour.
Abbuji asked me to write about the lost narrative of Hussaini Brahmins in Amritsar.
The openly public commemoration of Muharram in Delhi, Lucknow, Saharanpur, and even in nearby Malerkotla, Patiala, Jullundur and Jammu contrasts sharply with the slow erasure of this inclusive tradition in Amritsar. A city where Muharram was associated with the sacred geography of Imam Husain and Shia beliefs, such as Ghoda pir, Hussainpura, Gali Zainab and Yadgaar-e-Husain Imambara, the marginalisation of this vibrant cultural practice is heartbreaking.
I was shocked to see that the performance of Muharram and carrying of taziyas was confined to the four walls of a tiny Imambara under the watchful eye of the police. Perhaps, if the Hussaini Brahmins had stayed on, this would not have happened!
Around 5 pm, after “Alvida Ya Husain”, and a solemn meal of masar dal and rice – no meat is served on the day of martyrdom– I left the Imambara, lost in thoughts. I wanted to revisit Farid Chowk in remembrance of my grandfather and the eclectic community forged via the taziya procession that has now disappeared from the open spaces of the city.
I stood on the edge of Farid Chowk in Katra Sher Singh. Karmon Deori was close by; a street named after the famed warrior woman, from the Hussaini Dutt Brahmin clan, in 18th-century Amritsar, and a significant route for the pre-Partition Muharram juloos. There was no sign of any commemoration whatsoever.
As I returned to Delhi, leaving behind the taziyas and alam in the Yadgaar-e-Husain Imambara, the lament of the community of mourners almost crying for the shoulder of the Hussaini Brahmins continues to haunt me.
The reality is that the community, whose ancestors are believed to have sacrificed their seven sons for Imam Husain, has migrated to different parts of the world as global citizens. Many have simply discarded their Hussaini Brahmin identity and started to represent themselves as “Brahmins” – a construct that is miles away from what the community originally represented.
Nonica Datta teaches history at Jawaharlal Nehru University.
source: http://www.thewire.in / The Wire / Home> Religion> Culture> History / by Nonica Datta / September 30th, 2019
