PhD scholars applying for fourth-grade peon jobs is not a new sight in India as unemployment continues to be one of the biggest challenge being faced by the country of 1.3 billion people. But there are others who are taking alternate routes and carving their own niche.
Zafar Eqbal, a small town guy from Sheohar near Muzzafarpur in Bihar is one among those. After completing his schooling from Bihar and BA and MA in Hindi literature from Delhi University, he chooses to do MPhil from Delhi University and later PhD from Jamia Millia Islamia in Hindi literature. Like any other student he also wanted to work in his own academic field but seeing the uncertainty and chaos in the job market he chose a different path.
While pursuing his PhD he decided to go back to his village and started working at the grassroots level. He believes in action rather than words. After finishing his PhD he permanently shifted to his village to bring change in his village.
Mr Eqbal had a long list of aspiration for his land. He wanted to do something for his land; this is how he always concludes himself. During his stay in Delhi, when he talked of his future, he was not sure what exactly he was going to do. But he always said that he wanted to go back to his village and work for his community. He ended up starting cloth weaving company in Bhagalpur with two other local people. In December 2017 he officially registered his company in the name of Kolika, but in March 2018 Kolika started manufacturing its cloths items especially Saree, Kurta, Duppata, Bags, Nehru Jacket etc. Now Kolika has taken the shape of a brand in the garments industry.
It is becoming famous and creating its own space among people and Eqbal is planning to launch its website as well.
Now, Kolika is a firm running on the idea of Eqbal and many others. One of his dreams has come true in the form of Kolika but there are many more to achieve. But the idea is not just to start a firm and do business but also to run in a different way, which helps the marginalized people of society to get employment as well. While researching in Bhagalpur, he found a woman who was working in a handloom factory for 50 rupees per day. He met the woman and got to know about her ordeal and decided to run his firm, not as a business but a movement in the handloom industry of Bhagalpur. All the fancy stores in Delhi brought their silk thread from Bhagalpur and sold them at triple cost. So his idea is to make a cooperative of handloom factories, which will help the workers to get better wages rather than profiting the big firms which are just using their names.
Along with Eqbal, the firm is owned by two local weavers of Bhagalpur. All these directors are working as employees. They all are working there on salary and their plan is to use rest of the money to create the cooperative and help those people who are in need.
Kolika weavers are progressing day by day because if its noble idea. Beyond Headlines salutes Mr Eqbal for this great initiative and also his determination of leaving all the comfort of the city and going back to the village in Bihar.
Anyone who is interested in getting in touch with Eqbal can reach him at 8826621950.
source: http://www.beyondheadlines.in / Beyond Headlines / Home> Real Heroes / by Nehal Ahmed / January 21st, 2019
Book ‘Lynch Files: The Forgotten Saga of Victims of Hate Crime’ talks about people at the receiving end of mob violence and seeks to find out what triggers lynchers to flout laws with impunity.
In recent years, cases of mob lynching have increased to an alarming extent and the emergence of mobocracy has put India’s secularity and democratic constitution to test, says Ziya Us Salam in his book ‘Lynch Files: The Forgotten Saga of Victims of Hate Crime’.
He says the mob giving out instant justice is not the way our Constitution makers had planned.
From Dadri and Una to Alwar and Hapur and from Rajkot to Dimapur, each of these stories points out to a lapse in security, he says.
“The modus operandi in lynching cases (related to cattle smuggling) remains the same, the ‘common maximum programme’ almost identical. In almost all cases, it starts with unproven allegations of cow smuggling or cow slaughter,” the book, published by Sage, says.
So what prompts a ‘gau rakshak’ to take the law into his hands? “In a society like ours – troubled overpopulation explosion, scarcity of resources, limited job opportunities, widening gap between the rich and the poor, and hopelessness emanating from all-pervading corruption – people tend to feel a sense of existential void and powerlessness,” the book claims.
“The result is anger,” it says.
Salam also discusses the Supreme Court judgement against lynching and says it has given some hope.
source: http://www.dnaindia.com / DNA / Home> Lifestyle / by DNA Web Team / February 03rd, 2019
It will not be wrong to say that the women of India are growing so well that they have become the promoters of its development and prestige. In the community which has the highest rate of dropouts among girls, there are also young girls like Tooba Momin who are doing so well in their fields that it can amaze anyone.
Tooba Momin won the first prize for research work at National level for her MSc project on ‘Analytical determination of major constituents of Nigella sativa (Scientific name of Kalonji) and its antibacterial antifungal Anti-Mycetoma activities’.
Currently, she is working on a research project funded by the Department of Health Research, Government of India at National AIDS Research Institute (NARI) under Indian Council of Medical Research in Pune.
In a conversation with beyondheadlines.in, Tooba explained about the research work she is involved with, “our research is to find a mutation in Multi-Drug Resistant Tuberculosis (MDR) and Extensively Drug-Resistant Tuberculosis (XDR) and I am research assistant under Dr Vijay Nema (Scientist D)”.
Momin Tooba Shafeeque Ahmed, a young microbiologist was born in Malegaon and currently lives in Pune. Her father, Shafeeque Ahmed Zahoor Ahmed is a retired school teacher and mother, Rasheeda Rafat is a house maker. Tooba Momin is planning to do a PhD from Canada in tuberculosis.
How did you develop an interest in Microbiology? To this question, she replied, “During my Masters, my uncle became seriously ill from a bacterial infection, and it forced me to realise the importance of studying bacteria to find new antibiotics to treat infections.” Tooba’s favourite subjects are Molecular biology, genetics and infectious diseases.
“I strongly believe that Microbiology is the most interesting subject, blended with many interesting funny small creatures which are invisible to naked eyes of humans. The world of these tiny organisms is very big, dynamic, most interesting and sometimes invincible.”, she added.
Do you have any research work experience? To this question, her reply was, “I used to work part-time at Microbiology lab in Sanjeevan hospital, Pune along with my graduation. I have an experience of working in BSL-3 (Biological Safety Levels (BSL), a series of protections relegated to autoclave-related activities that take place in particular biological labs. They are individual safeguards designed to protect laboratory personnel, as well as the surrounding environment and community”.
NARI was established in 1992 in Pune and devoted to research on HIV and AIDS. The institute has contributed clinical research to fight against HIV and AIDS. The vision of NARI is to build a research capability of distinction to face the challenge of growing HIV and AIDS in India. The main aim is to control HIV spread and to provide care, treatment and vaccine to infected population.
source: http://www.beyondheadlines.in / Beyond Headlines / Home> Real Heroes / by S N Ansari / January 26th, 2019
In a significant historical revelation, newly declassified British colonial intelligence reports have unveiled the previously unrecognized role of Ajmer Sharif Dargah in India’s independence movement. Once viewed merely as a site of spiritual worship and interfaith dialogue, Ajmer Dargah—dedicated to the esteemed Sufi saint Hazrat Khwaja Moinuddin Chishti—was, in reality, a crucial hub for anti-colonial activities. British authorities, concerned about its involvement in nationalist resistance, designated the Dargah as a “danger center” during the early 1920s, subjecting it to heightened surveillance.
These intelligence reports—released for the first time after 77 years of India’s independence—illuminate how Ajmer Dargah not only promoted interfaith unity between Hindus and Muslims but also emerged as a center for political action against British imperialism. The Dargah’s influence extended beyond its religious significance, playing a critical role in galvanizing collective resistance against colonial oppression across diverse social and religious groups.
Nationalist Activities Under British Surveillance
The British intelligence files from 1921 and 1922 reveal the colonial authorities’ deep concerns regarding the activities at Ajmer Sharif. The Dargah was not merely a spiritual center; it actively participated in the nationalist movement. British intelligence agents were assigned to monitor meetings at the shrine, where nationalist leaders from various backgrounds convened to discuss and strategize resistance against British rule.
One intelligence report dated 1922 specifically labels Ajmer Sharif as a “danger-center,” indicating that the Dargah was seen as a breeding ground for sedition and anti-colonial sentiment. Although the British were often unable to pinpoint specific illegal activities, the reports confirm that the Dargah became a gathering point for those dissatisfied with colonial policies, with strong feelings of opposition to the British Empire.
The 1920 Urs festival, marking the death anniversary of Khwaja Moinuddin Chishti, attracted over 5,000 people, including some prominent nationalist figures such as Maulana Abdul Bari Firangimahli, Lala Chand Karan, and other regional leaders. These gatherings provided an opportunity for individuals to openly discuss their grievances with colonial rule and to strategize for a future free from British domination.
The Dargah as a Catalyst for Hindu-Muslim Unity
Ajmer Dargah’s most significant contribution to India’s freedom struggle was its role as a symbol of Hindu-Muslim unity. The Dargah was a place where members of both communities, despite their religious differences, came together under the common cause of ending colonialism. This unity was particularly important during the period of British efforts to divide Hindus and Muslims through policies that sought to sow discord among India’s major communities.
British intelligence reports from 1921 indicate that anti-British rhetoric was frequently delivered during Friday prayers at the Dargah. Leaders at the Dargah openly criticized the British government’s treatment of India, including its role in the Jallianwala Bagh massacre, its policies on cow slaughter, and its attempts to divide the Indian population along religious lines. The Dargah became a center not only for religious worship but also for political discourse, where people from both Hindu and Muslim communities spoke out against the colonial administration.
The unity at the Dargah culminated in the formation of an armed resistance organization, the Jamiat ul-Thaba, in 1922. The group was charged with procuring weapons and preparing for a direct confrontation with the British. According to the intelligence reports, Jamiat ul-Thaba issued a resolution declaring the British “enemies of religion, nation, and country” and vowed to “take revenge” on the colonial rulers. The emergence of such a group from a religious space like the Dargah demonstrates the extent to which the shrine was a powerful force in organizing and galvanizing anti-colonial sentiment.
The Role of Leadership at Ajmer Dargah
The nationalist activities at Ajmer Dargah were not led by a single individual but rather by a collective of religious and spiritual leaders who presided over the shrine during the period. The leadership at the Dargah included the Pesh Imam and other clerics who played a key role in encouraging resistance against British rule, using both spiritual and political methods to rally their followers.
One particular intelligence report mentions that the leaders at the Dargah actively encouraged people to reject any titles or honors bestowed upon them by the British government, symbolizing a refusal to be subservient to colonial authority. This form of resistance was subtle yet powerful, as it targeted the loyalty of individuals within the colonial system. These spiritual leaders also played a pivotal role in mobilizing both Muslims and Hindus against British rule, using religious platforms to stir nationalist fervor.
Furthermore, the leadership at the Dargah offered prayers for the defeat of the British and encouraged their followers to renounce any ties to the colonial government. This spiritual resistance was complemented by more direct forms of political action, including the organization of meetings, the formation of resistance groups, and the collection of arms for self-defense against British forces.
The Urs Festival: A Hub for Nationalist Organizing
The annual Urs festival, held in honor of Hazrat Khwaja Moinuddin Chishti, became one of the key events where nationalist leaders, intellectuals, and activists gathered to discuss the plight of the nation and strategize for independence. These gatherings were particularly important because they were held in a religious space, making it difficult for the British authorities to crack down without risking backlash from the local population.
During the Urs, the Dargah became a focal point for the exchange of ideas and information, as leaders and activists used the occasion to mobilize support for the broader anti-colonial struggle. The British were well aware of the importance of these meetings and took extensive measures to monitor the activities. However, their efforts to suppress the nationalist sentiment that pervaded the Dargah ultimately failed, as the movement continued to grow and gain momentum.
Legacy and Forgotten History
The role of Ajmer Dargah in India’s freedom struggle has been largely overlooked in mainstream historical narratives. For decades, the contributions of the Dargah have been overshadowed by the more prominent figures in the freedom movement, such as Mahatma Gandhi, Jawaharlal Nehru, and Subhas Chandra Bose. However, the uncovering of these intelligence reports sheds new light on the vital role that Ajmer Dargah played in the movement.
Ajmer Dargah was not only a spiritual sanctuary but also a hub for nationalist activity, where people of different faiths came together to resist colonial oppression. The Dargah’s role in the freedom struggle serves as a reminder that India’s path to independence was shaped not only by political leaders but also by religious institutions that fostered unity and resistance. The Dargah’s interfaith nature made it an essential site for building solidarity between Hindus and Muslims, who often faced divisive tactics by the British.
The Historical Significance of Leadership at Ajmer Dargah
Peerzada Syed Firozul Hasan Chishty, a direct descendant of Hazrat Khwaja Moinuddin Chishti, confirmed the historical role of the Dargah in the anti-colonial movement. He stated, “Dargah Gharib Nawaz had led the movement against the British. Deewan Syed Sharfuddin Ali Khan, the great-grandson and SajjadaNaheen of Khwaja Sahab Ajmer, presided over the meetings until 1922. After his tenure, his successor, Deewan Syed Ale Rasool Ali Khan, issued a fatwa of Jihad to fight against the British with a group of spiritual leaders from India. He presided over the meetings until 1947, before migrating to Pakistan.”
This testimony underscores the role of the Dargah’s leadership in fostering a sense of resistance and political mobilization, which eventually contributed to the broader independence movement. The involvement of religious leaders in the movement highlights the spiritual dimension of India’s struggle for freedom, which was deeply intertwined with the everyday lives of ordinary Indians.
Conclusion
The discovery of these British intelligence reports provides new insights into the significant role Ajmer Dargah played in India’s freedom struggle. Far from being merely a religious site, the Dargah emerged as a center of resistance and unity against British colonialism. The leadership of the Dargah, supported by both Hindus and Muslims, contributed to the broader national movement that ultimately led to India’s independence.
Today, Ajmer Sharif Dargah stands as a symbol of interfaith unity and resistance. Its role in the anti-colonial movement is a vital part of India’s history, and these recent revelations call for a reevaluation of its place in the nation’s struggle for freedom. The leadership of the Dargah and the activities that took place within its walls remind us that the fight for independence extended beyond political arenas; it was also deeply rooted in religious and cultural hubs that united people across social and religious divides.
(Syed Amjad Hussain is an Author and Independent Researcher on Sufism and Islam. He is currently working on a book based on the History of Sufism in Bihar. He can be mailed at isyedamjad90@gmail.com )
source: http://www.beyondheadlines.in / Beyond Headlines / Home> History / by Syed Amjad Hussain / October 27th, 2024
Indian freedom fighter Mohammad Ali Jauhar was buried in the compound of Al-Aqsa Mosque after his death on 4 January 1931
On 4 January 1931, the legendary freedom fighter, journalist, educationist and Islamic philosopher Mohammad Ali Jauhar (born 10 December 1878) passed away. He is known as one of the most dynamic and versatile leaders of the subcontinent and, indeed, the Muslim world. The story of his passing and burial in Palestine is as captivating as his role in India’s freedom struggle from British rule.
In November 1928, during his European tour, information was received in Al-Quds (Jerusalem) that Jauhar would visit Palestine on his way back to India. This news brought immense joy to the Palestinian Muslims, particularly those deeply devoted to him, and they awaited his arrival eagerly.
One Palestinian observer, Nazir Hassan Al-Ansari, wrote a detailed report on this impending visit in the Delhi-based Urdu newspaper Hamdard. In the 3 December, 1928, issue, he said that Jauhar’s telegram from Damascus was received by Syed Amin Al-Husseini, the Grand Mufti of Jerusalem, and the Head of the Muslim Supreme Council in British Mandate Palestine. He was due to arrive in Al-Quds from Damascus on 15 November, and the spacious rooms above the Sharia Department in Al-Quds were prepared for him.
According to the same report, this news spread rapidly throughout Palestine, and preparations for his reception started on the border, from the ancient crossing over of the River Jordan, Banat Yaqoob, all the way to Al-Quds. Thousands gathered along the roads, observing customary Arab traditions with horse riders and women singing Arabic songs of welcome. Although anticipated to arrive around noon, Jauhar was delayed until 10pm, leading to disappointed crowds heading homeward.
His entry into Palestine was initially declined by the British Mandate High Commissioner of Palestine, Sir (later Lord) Herbert Plumer on 16 November, despite the fervent anticipation of the Palestinians. He was finally permitted to enter Palestine on 20 November, arriving in Tiberias late in the evening in the chilling cold. Despite the adverse weather conditions, his arrival in Al-Quds the following day was met with wholehearted warmth, sincerity and enthusiasm from the people of Palestine.
Comrade and Hamdard were both newspapers published in India by Mohammad Ali Jauhar, in which he gave plenty of column inches to Palestine. He was always concerned about Palestine, and wrote about it from the beginning of his career in journalism. He was particularly vocal after the 1917 Balfour Declaration. The British government closely monitored him and others who expressed their apprehension about the fate of Jerusalem, and opposition to the Zionist movement.
This monitoring is evident in a letter from the office of the Lieutenant Governor’s Camp of the United Province, dated 1 December, 1917, to Sir James DuBoulay. The letter discussed concerns regarding the growing Muslim interest in Jerusalem and the need to monitor the New Era newspaper. “[We] are watching this particular newspaper, which is sailing as near the wind as the Comrade and Hamdard used to do; and it may be at any moment necessary to impose pre-censorship upon it or in some other way to draw its teeth.” This letter is available in the national archives of India.
Jauhar was always raising awareness about Palestine through his writing and speeches, along with his brother Shaukat Ali. A delegation from Palestine came to India in 1923–24. On 29 January 1924, the Khilafat Committee organised a public meeting in Chhota Kabrastan, Grant Road, Bombay (now Mumbai), where members of the Palestine Deputation were also present.
A report in the Times of India on 31 January 1924, headed “Palestine Deputation: An Appeal for Funds”, detailed the arrival of Muhammed Ali, Shaukat Ali and their mother, Bi Amma, who were greeted with cries of Allahu Akbar (God is Great).
The report said that after meeting the members of the Palestine Deputation, Mohammad Ali moved the following resolution: “This meeting of the Musalmans [Muslims] of Bombay offers its hearty welcome to the Palestine Deputation that has come to India to ask for financial support for the necessary repairs of Masjid-i-Aqsa and Masjid-i-Sakhra [Dome of the Rock] and is of the opinion that it is the duty of every Muslim man, woman and child to take part in this work and thus achieve prosperity and salvation in this world and the world to come.” He also appealed for donations from the Muslims, successfully mobilising the Indian Muslims for the cause of Palestine.
Mohammad Ali Jauhar arrived in London in 1930 to participate in the Round Table Conference for the Independence of India, despite his ailing health. His speech there was historic. He breathed his last at London’s Hyde Park Hotel on 4 January 1931. The funeral prayer was scheduled for the following day at 6pm in Paddington Town Hall. The then Afghan Ambassador, Egyptian Ambassador, Iranian Ambassador and all the members of the Round Table offered their shoulders to carry the bier on which lay Jauhar’s body. There was a huge crowd of British people outside the hall, and British representatives of all parties were also present inside the hall.
Everyone wanted Jauhar to be buried in their city. The people of London believed that he should be buried there, but his family was against it. His widow, Amjadi Bano Begum, wanted to take him to India, and hundreds of telegrams came from India calling for him to be taken home.
The Grand Mufti of Palestine, Amin Al-Husseini, requested that Mohammad Ali Jauhar be buried in Baitul Muqaddas, Jerusalem. It is said that his motive was to associate the Muslims of India with Palestine on religious grounds. Just as the Muslims of India love Makkah and Madinah, so too should they love Baitul Muqaddas.
Shaukat Ali agreed to the Grand Mufti’s request. The body was kept in London for five days, then it was sent by ship to Egypt, arriving in Port Said on 21 January 1931, where it was placed under the supervision of representatives of the Egyptian government and conveyed to the Abbas Mosque, accompanied by a police bodyguard. Egypt presented a piece of the Kiswa (the cloth that covers the Ka’bah in Makkah) to be placed on the coffin. The funeral prayer was performed again in the mosque, after which Jauhar’s remains were carried through the streets lined by respectful crowds.
According to Reuters, special prayers were held in mosques across Palestine after the midday prayer. The news that the body was being taken for interment in the Noble Sanctuary of Al-Aqsa (Haram Al-Sharif) was welcomed widely as evidence of the strengthening of the friendship between the Muslims of India and Palestine.
“
When Mohammad Ali Jauhar’s remains arrived in Jerusalem on 23 January, all shops closed out of respect. “
Shaukat Ali and Mufti Amin Al-Husseini led the funeral procession; navigating through a massive crowd, it took them three hours to reach Masjid Al-Aqsa. Following the Friday prayer, the funeral prayer was offered for the third time, with an estimated congregation of around two hundred thousand people. Mohammad Ali Jauhar was finally laid to rest amidst speeches by numerous prominent Muslim leaders.
According to a report by the Times of India on 14 September 1929, Jauhar presided over a public meeting of Muslims in Bombay the day before. The meeting deliberated on the appropriate next steps considering the responses of British ministers and the Government of India to the unified demands of Muslims regarding the ongoing events in Palestine. He was reported to have said that the Muslims alone were the owners of Jerusalem, which was the land of their first Qibla (direction of prayer) and thus held in great reverence.
“The British wanted to give the Jews full rights over the Wailing Wall,” said Jauhar. “The divide-and-rule policy of the Europeans had proved useful. Instead of withdrawing the Balfour Declaration, the government wanted to enforce it on the Arabs, and the only reply they could give to it was that the Mussalmans [sic] should ask for the independence of India and free it from the shackles of India.” The meeting and other such events were utilised by him to garner support for India’s freedom and educate Muslims about Palestine.
He was also reported to have said that he would sacrifice his life and see that no stone was left unturned to liberate Palestine from British control. He urged Indian Muslims to intensify their efforts to secure India’s freedom, stating that the freedom of Palestine and other Islamic countries from foreign domination hinged on India’s independence.
An article in the Palestine Bulletin on 5 January 1931 following his demise mentioned Jamaal Husseini’s visit to the esteemed leader just before leaving London. During their meeting, Mohammad Ali Jauhar assured Husseini: “Do not think that I have forgotten Palestine. The memory of Palestine will be in my mind as long as I live.” He then asked him to give his greetings to all of the Muslims of Palestine.
The life of Mohammad Ali Jauhar was an exemplary bridge between the Muslims of India and Palestine. After his death, his brother Shaukat Ali took over the task of further strengthening the cause of Palestine in India. As ongoing events in Israeli-occupied Palestine demonstrate, that need is as great today, if not more so, than it was a century ago.
Afroz Alam Sahil is an Indian journalist and author. Afshan Khan is a PhD candidate in Political Science and International Relations at Istanbul Sabahattin Zaim University. She can be contacted at @AfshanKhanSahil on X.
The views expressed in this article belong to the author and do not necessarily reflect the editorial policy of Middle East Monitor.
source: http://www.middleeastmonitor.com / Middle East Monitor – MEMO / Home> Opinion / January 04th, 2024
In 1914, as World War I began, the renowned London newspaper The Times published an article titled The Choice of the Turks, urging the Turks to side with the Allies. In response, Muhammad Ali Jauhar (10 December 1878 – 4 January 1931), a fervent supporter of Türkiye in India, penned a counter-article with the same title. In it, he fiercely criticized The Times and refuted its arguments.
Six weeks prior to the publication of this article in The Times, Muhammad Ali was bedridden with diabetes. Despite his condition, he worked tirelessly, sitting for forty consecutive hours to write his response, foregoing sleep and rest, and nearly all sustenance except for occasional sips of strong coffee. During this demanding period, he faced personal tragedy when his only sister’s husband passed away. On his way to Rampur in Uttar Pradesh, India for the burial, Ali continued to work on his essay on the train, meticulously revising the draft on the train.
When this article was published in the English weekly Comrade on September 26, 1914, under his editorship, it created a significant stir across the country.
How could the British government allow someone who wrote such an article to do so unchallenged? Consequently, all copies of Comrade dated September 26, 1914, were removed from the press. A few days later, the bail bonds of both Comrade and the Urdu daily Hamdard were confiscated. Muhammad Ali appealed the decision and represented himself in court, but the order to confiscate Comrade‘s bail was upheld. Shortly afterward, the District Magistrate of Delhi placed the Ali brothers—Muhammad Ali and his elder brother, Shaukat Ali—under house arrest.
When Muhammad Ali learned of his detention, he was not disheartened but overjoyed. He expressed gratitude to Allah, thankful that even in detention, he could continue writing articles for Hamdard. During this time, he maintained his support for Türkiye, and numerous letters from the British government concerning his activities are now preserved in the National Archives of India. The author also has a few copies of these letters.
The British government, however, was determined to prevent his articles, which supported Türkiye, from reaching the Indian Muslim masses. They feared these writings could incite dissent or harm British interests. To silence him, Muhammad Ali was sent to Jail for four years, where his freedom to write was further restricted. In this way, he became the first journalist from British India to be imprisoned by the Britishers for his support of Turkish Muslims. Despite this, he continued to speak and write in support of Türkiye, showing remarkable resilience.
Muhammad Ali Jauhar was a renowned Indian freedom fighter, journalist, and a prominent figure in the Islamic world. He was a graduate of Oxford University, where he studied Law and History. A gifted writer and an exceptional orator, Muhammad Ali left an indelible mark on both Indian and global history. The famous English writer H.G. Wells praised him, saying, “Muhammad Ali possessed the pen of Macaulay, the tongue of Burke, and the heart of Napoleon.”
Muhammad Ali’s love for Türkiye was deep-rooted and not a passing sentiment; he had been an ardent admirer of the Turkish people from the very beginning and remained steadfastly pro-Turkish throughout his life. He played a key role as a propagandist and fundraiser for the medical mission sent in 1912 to alleviate the suffering of the Turks during the Balkan Wars. Muhammad Iqbal Chaudhry noted in his research paper titled “Pro-Turkish Feelings of Muhammad Ali Jauhar as Reflected in His Letters”, that Muhammad Ali donated two hundred thousand rupees to make this medical mission a reality.
In 1913, Muhammad Ali traveled to Great Britain to raise awareness among British government officials about the injustices being inflicted on the Turks. During his visit, he met with British officials and delivered speeches at public meetings. He sought to engage with key figures in Britain, but despite his efforts, his message fell largely on deaf ears, and Muhammad Ali returned feeling somewhat unsuccessful in his mission.
Türkiye’s decision to align with Germany against Great Britain in World War I deeply troubled the Muslims of India. They feared that a British victory could bring devastating consequences for Türkiye. To secure British support, the Muslims of India obtained a pledge from British Prime Minister Lloyd George that Muslim sacred sites would remain untouched during the war and that the Muslim Caliphate would be protected after the war.
However, after Germany’s defeat and Britain’s victory, Britain and its allies violated their promises by entering Basra and Jeddah. This betrayal led the Muslims of India to launch the Khilafat Movement to hold the British accountable for their promises and to defend the Caliphate. The movement’s most prominent leader was Muhammad Ali.
Türkiye’s Permanent Representative to the United Nations Office, Burak Akçapar, wrote in his book People’s Mission to the Ottoman Empire— “Mohammad Ali was a rare jewel as his ‘Jauhar’ title suggests. He had the fabric of a hero in the Indian Independence Movement. He also remained a ‘Maulana’ until his last breath in championing the Muslim community’s rights in India and indeed around the world. He was never to understand the Turkish Revolution and how it was to set the Turkish nation on the path of rejuvenation after centuries of decay and pain. He was right, however, that void would emerge after Turks yielded the leadership of the Sunni Muslim world to be filled by a cacophony among Muslims…”
However, the documents that I have, suggest that Muhammad Ali was well aware of the Turkish Revolution. As a result, even after the end of the Ottoman Empire and the establishment of democracy in Türkiye, the love for Türkiye remained strong among Indian Muslims. Kemal Atatürk continued to be seen as their leader, and his portrait was displayed at Jamia Millia Islamia, a university founded by Muhammad Ali and his associates, until 1928, according to available documents. Additionally, Muhammad Ali continued to publish news related to Türkiye in his Urdu daily Hamdard until January 1929. After that, his newspaper was permanently shut down.
According to a report published in the Turkish daily Vakit on January 6, “M. Ali evelki sene bir tet kik seyahatine çıkarak Istanbula ve Ankaraya da gelmişti.” (Muhammad Ali took a brief trip a year ago, during which he visited Istanbul and Ankara).
Muhammad Ali arrived in Palestine on November 20, 1928, while returning from a trip to Europe. Before that, he had spent a few days in Ankara and Istanbul. He mentioned this himself in his speech in Bait-ul-Muqaddas.
To be precise, one of the main objectives of the Khilafat Movement in India was preserving the al-Aqsa mosque. Maulana Abul Kalam Azad, a close friend of Muhammad Ali, clearly stated that with the abolition of the Caliphate in Türkiye, the true goal of the Khilafat Movement became the cause of Palestine. This is why the Khilafat Committee still exists in India today.
Muhammad Ali Jauhar passed away on January 4, 1931, in London. On January 23, 1931, he was buried in a grave in the al-Aqsa mosque complex.
(Afroz Alam Sahil is a journalist and author. He can be contacted at @afrozsahil on X)
source: http://www.beyondheadlines.in / Beyond Headlines / Home> History / by Afroz Alam Sahil / January 04th, 2025
Dr. Muniba Faiza , a distinguished figure in the fields of computational biology and bioinformatics unveiled her latest contribution to the scientific community, “Computational Docking: A Hands-on Guide to Tools, Theory, and Real World Practices in Drug Design,” dedicated to the indomitable people of Gaza, Palestine.
The dedication reflects her deep appreciation for the resilience and strength displayed by the Gaza community in the face of genocide. The first page of her book reads, “Dedicated to the people of Gaza, Palestine, whose steadfastness and unwavering faith in times of adversity is an inspiration to all.”
“I dedicated my book to the people of Gaza because the imaan (faith) of Palestinians has revived the faith of Ummah and filled the hearts of many non-believers with the love of Allah,” said Dr. Muniba.
Editorial Leadership
As the editor of Bioinformatics Review, Dr. Muniba Faiza has played a pivotal role in fostering collaboration and disseminating cutting-edge research in the field of bioinformatics. Her editorial leadership has established Bioinformatics Review as a leading platform for scientists and researchers worldwide.
Here are the Highlights of her Book
“Computational Docking” serves as a comprehensive guide, offering readers a hands-on approach to understanding the tools, theory, and real-world practices in drug design. Dr. Faiza’s accessible writing style and passion for the subject make this book invaluable for seasoned experts and field newcomers.
Whether you’re a seasoned researcher, a student embarking on your academic journey, or a curious outsider peering into the depths of the intricate domain of computational docking, the importance of understanding protein-ligand interactions in the broader context of drug design and biological function cannot be understated. This book aims to illuminate the depths and intricacies of computational docking, providing both a comprehensive introduction and an advanced exposition of this vital field.
source: http://www.beyondheadlines.in / Beyond Headlines / Home> Brainery / by BeyondHeadlines News Desk / November 29th, 2023
What has helped India and Turkey in maintaining cordial relations is the deep historical and cultural bonding.
The exchange of diplomatic missions between the Ottoman Sultans and the Muslim rulers dates back to the fifteenth century. There has been an impact of Turkish art and architecture, language, civilization, and more commonly, cuisine on India for centuries.
Burak Akçapar, Turkish diplomat, scholar, and the former Ambassador of Turkey to India; in his book, ‘People’s Mission to The Ottoman Empire’ sheds light on the same historical bonding between the two countries and adds to our knowledge the humanitarian aspect of this connection.
This book explains the cultural, ideological, and geopolitical context of the Indian Medical Mission and the public mobilization that made it possible.
The book is about M.A. Ansari and the Indian Medical Mission that were sent during the Balkan War (1912-13) to treat the wounded Ottoman soldiers. The Mission was sent by the concerned Muslims in India.
Book Review: People’s Mission To The Ottoman Empire by Burak Akçapar / source: youtube.com
In mid-December, 1912, a group of doctors, male nurses, ambulance bearers, and other staff set sail from Bombay to Istanbul to join the effort to treat soldiers wounded in the Balkan War. Three medical teams were dispatched from India, among whom, the one led by M.A. Ansari caught the author’s attention because M.A. Ansari used to write letters regularly which were published in weekly journal Comrade.
Along with Mohammad Ali, who was described by HG Wells as a man who possessed ‘the heart of Napoleon, the pen of Macaulay and the tongue of Burke’, the book educates the reader on more about other personalities; directly and indirectly, supporting and involved in the Mission.
Apart from Shaukat Ali and Muhammad Ali Jauhar who were putting their efforts in serving Islam and healing Ottoman soldiers, Dr. Ansari’s letters show that he was a man of a multi-faceted personality, a talented physician, a capable national leader, effective diplomat, and a brilliant manager. Not just this, Dr. Ansari gave training to several members of the Mission who did not have prior medical training.
“Dr. Ansari was to train members of the Mission on daily routines during the journey aboard the ships” (p.174)
Apart from conducting the travel and communicating with Turkish officials, he used to write letters to Muhammad Ali to share his thoughts, and his experience vis a vis the Mission. This became a great source and helped Akçapar in writing this book.
The author has analysed these letters to provide a full account of the Mission. Therefore, the book helps the reader understand the purpose (humanitarian as well as the political) behind the Mission.
Although the Balkan War deprived the Ottoman Empire of almost all its remaining territory in Europe, Medical Mission sent by the Indian Muslims formed a bond of friendship between the subcontinent and Turkey.
The common cause of the Mission was to heal the Muslim pride in Turkey as well as in India. The main force which was driving them was Islamic Solidarity.
The book consists of seven chapters and is broadly divided into two parts.
Book Cover: People’s Mission to the Ottoman Empire
Part one of the book walks us through the context of Balkan Wars, the background of the Ottoman-Mughal diplomatic and strategic interactions, and roots and manifestations of the idea of Islamic unity or Pan-Islamism.
This part has been widely dedicated to the concept of pan-Islamism, its uses and ruses; and tries to contextualise it as a form of dissent.
“Pan-Islamism, like many other ‘pan’ variants, cannot be used even today without raising confusion and alarm. The fact is that almost all pan-isms are controversial, some more so than the others. Being mostly utopian and erected upon mythical and imagined foundations, they are also not conducive to infallible definitions. The fact of the matter is that pan-Islamism is a concept that has meant deferent things to different people and has been used and abused to the fullest extent, both by its proponents and its opponents.” (p. 96)
Part two introduces the key personalities associated with the Mission, their daily activities in Turkey, and unfolding historical events that the members of IMM witnessed. In addition, it also details their travel, and interactions with Ottoman official and Turkish people.
This part analyses the letters of Dr. Ansari as a travelogue and the impact of the Mission on the Ottoman army, society, and Indian Muslims.
The book gives us a glimpse of the tuning between Muslim leaders of India.
M.A. Ansari was chosen by Ali Brothers to lead the medical team. Also, Shaukat Ali appealed to the people to collect funds to send the team of doctors to the Ottoman Empire.
The most interesting point, however, is that both the Hindus and the Muslims, poor and the rich, went ahead to support the Mission because they together experienced the defeat by European colonialists. The linkage of the overwhelming support of people with the trauma emanating from events of 1857 makes the book unique.
Thousands of Muslims in India supported the medical team, morally and financially. Their single aim was to do honour to the men who made sacrifices in the cause of Islam. The feeling also emerged due to the efforts of M.A. Ansari as he voiced the common concern of extinction that the Muslim public opinion in India and globally held. He was deeply concerned about the fate of Muslims around the world.
Akçapar succinctly explains what M.A. Ansari felt after reaching Istanbul and how he was touched to see the architecture of Istanbul, and that he used to imagine the glorious times when Ottoman Empire was almost irresistible and ever-increasing. It informs us that Mr. Ansari praised Turkish women and also the socio-cultural dimension of Turkey.
The author contends that millions of Muslims who supported the Medical Mission believed that the honour of the Islamic world and the survival of the Ottoman Empire were the same.
Through this book, the author has tried to voice their thought and unfolded many facts of the era that marked the most important phase in the relation between India and Turkey. The book not only provides a full historical narrative but helps us to understand the thought process, perceptions, and the deeds of the Indian Medical Mission.
For anyone, interested in understanding the shared past of India-Turkey relations, the charisma of Indian Muslim leaders, world Muslim public opinion, the relation between pan-Islamism and Indian nationalism; reading ‘People’s Mission to The Ottoman Empire’ is a must.
The Chest Disease Hospital, Srinagar, conducted a rare and complicated surgery implanting a Self-expanding Tracheobronchial Y-shaped metallic stent (SEMS) in a patient diagnosed with…
Srinagar:
The Chest Disease Hospital, Srinagar, conducted a rare and complicated surgery implanting a Self-expanding Tracheobronchial Y-shaped metallic stent (SEMS) in a patient diagnosed with cancerous growth of windpipe (trachea) hence compromising the airway/oxygenation.
The procedure was jointly performed by the department of pulmonary medicine and department of Anaesthesia GMC Srinagar on a 52 years male, suffering from an increasing shortness of breath and stridor, who upon Bronchoscopy revealed cancerous growth of trachea and Biopsy and was later diagnosed with squamous cell carcinoma.
The surgery was performed by a team of interventional pulmonologist led by HOD Pulmonary Medicine Professor Naveed Nazir Shah, Professor Khurshid Ahmad Dar, Associate Professor Syed Suraiya, Dr. Mohammad Yousuf Dar, Dr. Naeem Firdous, Dr. Aaliya Mohi ud Din, Dr. Hena Mustafa, Dr. Shahid Majid and Dr. Aasir Hussain,
The anaesthesia team was comprised of Dr. Israr ul Haq, Dr. Rameez Raja, Dr. Mir Faisal who under the guidance of HOD Anaesthiology, Dr. Rukhsana Najeeb along with allied OT staff including Hilal (I/C), Gulzar, Mohammad Younis, Mohammad Hafeez. Y Shaped metallic stent was placed in position under direct vision via bronchoscope.
source: http://www.greaterkashmir.com / Greater Kashmir / Home> City / by GK News Network / December 12th, 2022
