Category Archives: Leaders

Muslim Mirror unveils 100 Most Influential Indian Muslims of 2024

Amazing Feats, Arts, Culture & Entertainment, Business & Economy, Community Involvement / Social Issues, Education, Inventions, Innovations (wef. Nov 30th, 2021), Leaders, NRI's / PIO's, Science & Technology, Women/Girls(since May26-2021), World Opinion, ,

INDIA :

New Delhi :

Muslim Mirror, in collaboration with the Minority Media Foundation, has released its highly anticipated list of the “100 Most Influential Indian Muslims of 2024.” This initiative, celebrated as a benchmark of excellence, acknowledges the remarkable contributions of Indian Muslims across various fields, showcasing their leadership and societal impact on a national scale.

A Mission to Shift Narratives

The project aims to counter the negative portrayal of Muslims often propagated by corporate-funded media serving political agendas. By curating this list, Muslim Mirror presents a positive narrative, celebrating the vibrant and diverse contributions of Indian Muslims to the nation’s development and society.

Comprehensive and Inclusive Representation

The selection process emphasizes inclusivity and diversity, representing achievers from Kashmir to Kanyakumari and Assam to Gujarat. The list spans a wide array of sectors, including politics, religion, activism, literature, entrepreneurship, academia, sports, and entertainment.

In an effort to reflect the broad spectrum of the Muslim community, individuals from all sects—Barelvis, Deobandis, Ahle Hadith, Shias, Bohras, and others—have been recognized. The selection underscores the community’s rich cultural and social diversity.

Spotlighting Leadership and Impact

The list features leaders from prominent Muslim organizations and unsung heroes who have made unparalleled contributions in their respective domains. Special attention was given to young achievers, whose recognition aims to inspire future generations of leaders.

Notably, the initiative also includes individuals facing legal challenges and imprisonment, underscoring the principle that they are accused, not convicted. This approach highlights their contributions despite the adversities they face, reaffirming the importance of justice and fairness.

A Rigorous and Ethical Selection Process

Selecting 100 individuals from a community of over 200 million posed significant challenges. Extensive consultations with grassroots representatives across India informed the process. A team of experts finalized the list, which is presented in alphabetical order due to the absence of a ranking mechanism.

While the team strived for accuracy and fairness, they acknowledged the possibility of unintentional exclusions. Readers and stakeholders are encouraged to provide suggestions for deserving individuals to be included in the 2025 list. To maintain ethical standards, members of the Muslim Mirror team and the Minority Media Foundation were not considered for the list.

The Muslim Mirror 100 serves as a testament to the exceptional contributions of Indian Muslims in shaping the nation. By shining a light on their achievements, the initiative not only celebrates their successes but also fosters a sense of pride and inspiration within the community.

As the list continues to evolve, it stands as a powerful reminder of the resilience, talent, and leadership within the Indian Muslim community, setting the stage for even greater accomplishments in the years to come.

source: http://www.muslimmirror.com / Muslim Mirror / Home> Big Story> Indian Muslim> Positive Story / by Muslim Mirror / January 03rd, 2025

Indians Dr. Shamim Butt and CEO Faraz Khalid conferred with Saudi citizenship

Amazing Feats, Business & Economy, Leaders, NRI's / PIO's, , , , , , , , ,

JAMMU & KASHMIR / NEW DELHI / SAUDI ARABIA :

Dr Shamim Ahmad Butt and Faraz Khalid

New Delhi :

To retain talented expatriates working in the Kinddom, Saudi Arabi has granted citizenship to two Indians – Dr Shamim Ahmad Butt and Faraz Khalid. The two are in the first batch of outsiders who have been given this privilege. Others include young professionals from France, Singapore and Lebanon.

This comes in the wake of a royal decree issued on July 4 that aims to grant Saudi citizenship to individuals with exceptional talents in various fields and is also in line with the Saudi Vision 2030 which aims to foster an environment that attracts, invests in, and retains exceptional creative minds, the local media reported.

Dr Shamim Ahmad Butt is the Deputy Head of the Emergency Department at King Saud Medical City, Riyadh.

Dr Butt is accredited by the Saudi Commission as a resident of the Saudi Council of Emergency Medicine.

He is also the winner of the 2007-2008 Zonn Perkin Gold Medal for Emergency Research.

Faraz Khalid, CEO of Noon holds an MBA in entrepreneurial project management from the Wharton School of the University of Pennsylvania.

He serves as the CEO of Noon, co-founded Namshi, and has been instrumental in the creation, launch, and expansion of the e-commerce platform.

According to Saudi Gazette Newspaper as per a Royal decree, Saudi citizenship can be granted to scientists, medical doctors, researchers, innovators, entrepreneurs, and distinguished talents with unique expertise and specializations.

The announcement aligns with the Kingdom’s initiative to attract experts and exceptional global talents in religious, medical, scientific, cultural, sports, and technological fields.

This move supports Saudi Arabia’s Vision 2030 goal of creating an attractive environment that fosters retention and investment in exceptional creative minds.

This decree is an extension of the Kingdom’s ongoing efforts to attract prominent talents whose expertise contributes significantly to economic development, health, culture, sports, and innovation.

Asharq Al-Awsat newspaper reported on several notable individuals who have been granted Saudi citizenship by the recent royal decree. Among them is Mehmood Khan, an American and the CEO of the Hevolution Foundation, recognized for his contributions to the health sciences.

Jackie Yi-Ru Ying, an American scientist of Singaporean origin, has also been granted Saudi citizenship. Ying was the founding Executive Director of the Institute of Bioengineering and Nanotechnology in Singapore and currently leads the NanoBio Lab.

Lebanese scientist Niveen Khashab has been honored with Saudi citizenship for her advanced scientific expertise and contributions to bioengineering and nanomaterials. Khashab is a founding member of King Abdullah University of Science and Technology (KAUST) and has been an Associate Professor of Chemical Sciences and Engineering there since 2009.

Noreddine Ghaffour, a French scientist, has been recognized for his expertise in environmental science and engineering, particularly in desalination technologies. Holding a PhD in membrane separation techniques from the University of Montpellier, Ghaffour is a Professor at KAUST.

source: http://www.awazthevoice.in / Awaz, The Voice / Home> Stories / posted by Aasha Khosa, ATV / July 11th, 2024

Syed Ahmad Khan’s book on Delhi and its ruins would ‘numb’ other writers, said Mirza Ghalib

Amazing Feats, Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 ), Community Involvement / Social Issues, Education, First War of Independence 1857 / Naval Mutiny 1946 / Others PreIndependece (wef. July 27th, 2022), Leaders, , , , , , , , ,

DELHI :

Asar-us-Sanadid was published in 1847. Yet, Syed Ahmad Khan distresses over the ‘recent’ increase in Delhi’s population.

Ruins of Feroz Shah Kotla in Delhi | Commons

Delhi is introduced, interpreted, and celebrated all the time through walks, performances, talks and articles. But not many realise that the person who began telling the stories of Delhi was a young man in his 20s named Syed Ahmad Khan. Two centuries after he was born, his work Asar-us-Sanadid can now enjoy a wider readership because of its translation into English by Rana Safvi in 2018.

Syed Ahmad Khan was not the first writer to describe Delhi, but when he compiled his notes on the ‘remains of the great’ (asar-us-sanadid) into a book, he chose to write not in Farsi but in the accessible Urdu — making him a pioneer. Another first was that it appeared as a book rather than as a manuscript because his brother had just installed a new Urdu printing press in Delhi. Khan’s qualifications to write were not that of a narrow specialist. In those happy days, when education was not one fixed menu, he had studied science, mathematics, Farsi and Urdu. In his 20s, living in his family home in Shahjahanabad (present-day Old Delhi), Khan was a junior official in the East India Company, helping his brother publish an Urdu newspaper, and translating Farsi manuscripts.

Asar-us-Sanadid was published in 1847, and had a quality of eagerness explained by Khan learning the subject as he went along. Khan went to great lengths to transcribe inscriptions (‘He is climbing up with such enthusiasm/That people think he has some work in the sky’ was an affectionate comment about his swinging round the Qutub Minar in an improvised basket-and-poles contraption to read the inscriptions on the higher storeys). The artists’ drawings for the book were based on his own sketches.

There are very few extant copies of the original edition. The better-known second edition, published in 1854, bears the blue pencil marks of the Collector A.A. Roberts, who did a hatchet-job, reducing it by a half, adhering to chronology, giving British scientists a role in the Jantar Mantar project, removing all the poets and artists, and making it an altogether dull book.

Sights, sounds and silences

To Khan, historic architecture was not just patrons, materials, form and function. It was part of a continuous culture, nourished by new infusions. Political history, the overlapping cities and forts, the increasingly sophisticated elements in architecture – these became four-dimensional by reading mosques, dargahs and mazhars as sacred spaces, calm with the presence of mystics and scholars long departed. They were to be experienced in silence, reading the inscriptions, not listening to the patter of a guide. He delineates the complementarity of a vibrant urban culture —music, poetry, dance — and animated bazaars, the tranquil atmosphere of the countryside, fields and hills dotted with ruins. “The charm of the Delhi scene,” as historian Percival Spear would describe it a century later.

In a sentence that sounds startlingly contemporary, Syed Ahmad Khan is distressed by the “recent” increase in the city’s population, making it — and also the bracing hills of Mehrauli — unpleasantly congested. But he insists that “in spite of all these factors, the climate of Delhi is still a thousand times better than that of other cities.” The magnificent Mughal fort (remember that he was writing well before 1857) is described in the second chapter; Shahjahanabad in the third; the artists, poets and musicians in the fourth (the section captioned, charmingly, ‘The nightingale-like sweetly-singing people of Shahjahanabad on the outskirts of Paradise’).

Shining light on Delhi for other historians 

It was a challenging task. Delhi’s landscape was not easy to read in the complete absence of any older accounts or images. There was overlap, modification (particularly in the Qutub Minar area), vandalism (of poet Abdul Rahim Khan-I-Khana’s tomb by the ruler of Awadh). As a teenager, Syed Ahmad Khan was interested in astronomy, so his distress over the neglect of Jantar Mantar is understandable. He would have liked to spend more time studying it: “I will need a separate book to describe the workmanship, use and effectiveness of these instruments.”

Mirza Ghalib, in the ‘Foreword’, describes his friend’s book as one that would “numb the hands of other writers.” Khan’s meticulous account of buildings, even those in ruins, became the template for later books in English. “He who undertakes to write the archaeology of Delhi must constantly seek for light in the pages of Syed Ahmed Khan’s interesting work on that subject,” wrote Carr Stephen in The Archaeology and Monumental Remains of Delhi (1876).

More than 20 years lapsed between Asar-us-Sanadid’s second edition and Stephen’s book. A world separated the two publications. Khan, posted in Bijnor (in present-day Uttar Pradesh), was not caught in the trauma of 1857 (the Great Revolt). Some of the poets he had listed in Asar-us-Sanadid — like Ghalib — sought relief by writing laments to their ravaged city. His own reaction was different. With a sense of grief at seeing an efficient machine derailed, Khan would write Asbab-e-Baghawat-e-Hind (The Causes of the Indian Rebellion) to understand what had gone wrong. His bond with Delhi was severed. He went on to become a distinguished public figure in north India, remembered today for the institution he founded, the Aligarh Muslim University.

Hopefully, reading Asar-us-Sanadid now will return the young Syed Ahmad Khan to us. The past is in many ways a foreign country, and to walk with a guide through towns of the past is an invigorating exercise.

This article is the first of an eight-part series on Reading A City with Saha Sutra on www.sahapedia.org, an open online resource on the arts, cultures and heritage of India. Read the series here.

Dr Narayani Gupta writes on urban history, particularly that of Delhi. Views are personal.

source: http://www.theprint.in / The Print / Home> Opinion> Sahapedia / by Narayani Gupta / December 01st, 2019

Mirza Ismail, the ‘serial Diwan’ who made industrial Bangalore beautiful, painted Jaipur

Amazing Feats, Business & Economy, Community Involvement / Social Issues, Karnataka (under research project), Leaders, , , , , , , ,

Bengaluru, KARNATAKA :

Mirza Ismail, who was born to Persian parents, wrought a civic revolution in four Indian cities during the 1940s.

Prime Minister Sir Mirza Ismail (centre) of Hyderabad state, 1948 | Commons


Between 1926 and 1948, Mysore, Bangalore, Hyderabad and Jaipur enjoyed the attention of ‘serial Diwan’ Mirza Ismail. Born in 1883 to Persian parents, Ismail grew up in Bangalore, where he would return in his final years, passing away in 1959.

From the age of 43, Mirza Ismail was appointed as diwan successively by the Maharaja of Mysore (1926–41), the Nizam of Hyderabad (1942–46) and the Maharaja of Jaipur (1946–47). These rulers, like the Mughal badshahs, respected and honoured their engineers and townscapists. Mirza Ismail was to them what Ali Mardan Khan, the brilliant Persian engineer who laid out the plans for the Lahore and Delhi canals, had been to Shah Jahan.

In Jaipur, the ruler commemorated him by naming a road after him, just like architect Edwin Lutyens’ engineers Hugh Keeling and Alexander Rouse had two major roads in New Delhi to their names (later changed to Tolstoy Marg and Deen Dayal Upadhyay Marg, respectively), even though Edwin Lutyens and architect Herbert Baker themselves were apportioned obscure lanes.

There were some princes, in whose states aesthetic values meshed with their eagerness to adopt innovations to improve urban and rural areas. But Mirza Ismail never felt it was enough. In My Public Life: Recollections and Reflections (published in 1954), he wrote: “Administrations in India, with hardly any exception, have taken little or no interest in the improvement of their cities and towns; the villages, of course, need hardly be mentioned. Look at the great open spaces in crowded London – or in Paris. How many cities in India can boast of such parks? The municipalities are apt to spend their income, not on sanitation and the necessary amenities of life, but on educational institutions which it is the duty of the States’ Governments to provide. Public parks and private gardens may not be the most important amenities, but they are necessary to a full and happy life. The beautification of our towns and cities must be a continuous process… Unfortunately, just as nature abhors a vacuum, so do our municipalities abhor open spaces. They are not satisfied until all are built upon…It is to my mind obligatory for the administration to provide for the recreation and enjoyment of the people, especially the poorer classes, and enable them to enjoy themselves without expense. I have tried to do this wherever I could — in Mysore, Jaipur and Hyderabad.”

Making Bangalore beautiful

If M. Visvesvaraya, as Diwan of Mysore (1912–19), made Bangalore (now Bengaluru) an industrial city, then Mirza Ismail made it a beautiful one, with the Lalbagh and the streets lit by chandelier lamp posts. An interesting story about him goes that he did not simply glance around to check if things were in good condition – he would lift the corner of a carpet to see if the floor had been swept. Mysore still proudly flaunts the label of ‘The Garden City of India’.

His brief spell in Jaipur wrought a civic revolution. An article in the New York Times in 1942 remarked that Jaipur had been a picture of neglect, but after two years of Mirza Ismail’s sojourn, it was “more thoroughly transformed and improved than New York after Robert Moses got through with it.’ (Robert Moses, a contemporary of Mirza Ismail, was himself compared to Baron Haussmann, who transformed Paris in the 1860s). “Reconstruction, new parks, new buildings, restorations and improvements of all kinds are now going on at an amazing pace for India. The city swarms with workers as busy as bees,” Ismail wrote in his book.

He continued, “Money is meant to be spent reproductively, not to be hoarded. If I had not constructed the new offices and new bungalows and made many other improvements in Jaipur, it would probably not have been chosen under the new dispensation as the capital of Rajasthan.”

The illustrious photographer Cecil Beaton, after visiting Jaipur, spoke highly of Ismail in his praise for the city: “Nowhere else in the world have I seen such brilliant and robust colours used to produce an effect so refined and subtle. Sir Mirza is the arch-enemy of corrugated iron sheets, brass bands (Indian) and of almost everything else that is crude and vulgar. The money he spends is put into circulation and is used as a means of getting rid of unhygienic conditions and sources of disease. Already the metamorphoses he has achieved in a short time are incredible, but his plans are as countless as his inspirations.”

But Mirza Ismail was too astute a person not to see the writing on the wall. “Governments in the East,” he reflected, “do not enjoy the confidence and respect of the public they serve. Our countries so easily become the paradise of the professional politician.”

This article is the sixth of an eight-part series on ‘Reading A City’ with Saha Sutra on www.sahapedia.org, an open online resource on the arts, cultures and heritage of India. 

Dr Narayani Gupta writes on urban history, particularly that of Delhi. Views are personal.

Read the series here.

source: http://www.theprint.in / The Print / Home> Opinion> Sahapedia / by Narayani Gupta / January 05th, 2024

AMU Faculty Member Delivers Talk on Project Management-GenAI

Business & Economy, Education, Leaders, ,

Aligarh, UTTAR PRADESH :

Aligarh:

Prof. S.M. Khan, Department of Psychology, Aligarh Muslim University delivered a talk on “Feasibility of Project Management – Generative AI”, at Hindustan Institute of Management & Computer Studies (HIMCS), Sharda University, Farah, Mathura.

Prof. Khan delved into the practical applications of GenAI in various facets of project management, including risk management, resource allocation, project planning and scheduling and communication and collaboration throughout the project lifecycle.

source: http://www.radiancenews.com / Radiance News / Home> Latest News> Report / by Radiance News Bureau / December 28th, 2024

Thumbay Group’s GMU, ‘Staque’ team up to transform healthcare with AI, advanced tech

Amazing Feats, Business & Economy, Inventions, Innovations (wef. Nov 30th, 2021), Karnataka (under research project), Leaders, NRI's / PIO's, Science & Technology, World Opinion, , , , , , , , ,

KARNATAKA / AJMAN, DUBAI, U.A.E:

Ajman (UAE): 

Staque, a global leader in artificial intelligence, quantum computing, and advanced technology solutions, have signed a landmark Memorandum of Understanding (MoU) with Thumbay Group’s Gulf Medical University (GMU) and its Thumbay College of Management and Artificial Intelligence in Healthcare (TCMAIH). This strategic partnership aims to revolutionize the integration of artificial intelligence and quantum computing into healthcare education, training, and research, with far-reaching implications for the region’s healthcare and technology sectors.

Founded by Dr. Thumbay Moideen in 1997, Thumbay Group is a diversified international business conglomerate with operations across different verticals including Education, Healthcare, Medical Research, Diagnostics, Retail Pharmacy, Health Communications, Retail Opticals, Wellness, Nutrition Stores, Hospitality, Real Estate, Publishing, Technology, Media, Events, Medical Tourism, Trading and Marketing & Distribution. Headquartered in Dubai, the group presently employs around 3000 people.

The MoU establishes a collaborative framework to harness the transformative potential of AI in healthcare, focusing on both academic innovation and practical applications. This collaboration aligns with the UAE’s vision for technological leadership and aims to position GMU and Staque at the forefront of global healthcare advancements.

Driving AI Innovation Through Strategic Partnership

The agreement outlines several groundbreaking initiatives, including:

● Thumbay-Staque Lab in Artificial Intelligence: This state-of-the-art lab, to be established at GMU’s campus, will serve as a hub for cutting-edge research and practical applications of AI in healthcare, focusing on areas such as diagnostics, personalized medicine, and healthcare operations.

● Internship and Employment Pathways: Staque will facilitate internships, short placements, and employment opportunities for TCMAIH students, fostering UAE Nationals’ empowerment and integrating local talent into the global healthcare technology landscape.

● Collaborative AI Programs: Together, Staque and GMU will develop fellowship, short-term, and long-term programs in healthcare AI, leveraging a revenue-sharing model to promote sustainability and scalability.

● Joint High-performance Computing Research Initiatives: The partnership will support joint research projects through the Thumbay International Research Grant, targeting high-impact areas in AI, quantum computing and healthcare.

● Global Collaboration and Expertise Sharing: Faculty and staff exchanges will enhance knowledge transfer, while industry partnerships will drive regional and international expansions of TCMAIH’s and Staque’s initiatives.

Dr. Thumbay Moideen, Founder President of Thumbay Group UAE, commenting on the partnership said, “Our partnership with Staque is a natural extension of our commitment to advancing healthcare education and practice. By integrating AI into our curriculum and research initiatives, we are empowering our students and faculty to become leaders in a rapidly evolving healthcare ecosystem.”

Dr. Muhammad Khan, CEO of Staque, expressed his enthusiasm for the partnership, stating, “This collaboration marks a pivotal moment in merging AI and healthcare education. By establishing the Thumbay-Staque Lab, we are taking significant steps toward a future where AI drives meaningful improvements in patient outcomes, operational efficiencies, and healthcare innovation.”

Transforming Healthcare Through AI

Staque’s extensive expertise in AI, quantum computing, and robotics complements GMU’s reputation for academic excellence. This partnership aims to tackle critical challenges and unlock opportunities across healthcare and education, including:

● AI-Powered Diagnostics: Tools for early disease detection and personalized treatment planning, using advanced algorithms and quantum computing to process vast datasets with unparalleled speed and accuracy.

● Adaptive Learning Systems: AI-driven systems to create personalized educational experiences for healthcare professionals, addressing skill gaps and enhancing training efficiency.

● Healthcare Operations Optimization: Autonomous intelligence solutions to streamline administrative workflows, reduce inefficiencies, and enhance the overall patient experience.

“Medical research and practices are ripe for innovation. Accuracy, accessibility and affordability issues have a critical impact on global health care. The adoption of AI and quantum computing are essential to address these issues” said Dr. Raees Tonse, Staque Board Member who catalyzed the partnership.

The Thumbay-Staque partnership also explores regional and international opportunities for expanding AI and quantum computing programs, enabling students and professionals to access world-class resources and tools. These initiatives will not only strengthen the UAE’s position as a global innovation hub but also set new benchmarks for integrating emerging technologies into healthcare systems.

About the Partners

Thumbay Group and Gulf Medical University

Thumbay Group, a leading private conglomerate in the UAE, operates Gulf Medical University (GMU), a premier institution recognized for its excellence in medical education, research, and healthcare delivery. The Thumbay College of Management and Artificial Intelligence in Healthcare (TCMAIH) is dedicated to marrying technology and medical education, ensuring students and health care professionals are equipped to thrive in a technology-driven healthcare landscape.

Staque Solutions

Staque Solutions bridges the gap between cutting-edge computer science and real-world business needs. With expertise spanning AI, blockchain, quantum computing, and software engineering, Staque empowers organizations to thrive in an era of rapid technological advancement through its autonomous intelligence and high-performance computing solutions. Founded in Calgary, Canada, Staque has grown into a global organization with presence in North America, the GCC, and Asia.

source: http://www.english.varthabharati.in / Vartha Bharati / Home> Gulf / by Vartha Bharati / December 26th, 2024

Management lessons from Akbar the Great’s handbook

Amazing Feats, Business & Economy, Community Involvement / Social Issues, Leaders, Royal Families, PreIndependence -Descendants (wef. Jan 02nd,2022), World Opinion, , ,

INDIA :

A new biography looks into Akbar’s life to draw some inspiration on how to manage the boardroom. The third Mughal emperor was always thinking on his feet, one step ahead of friend and foe; but he also knew that force had to be tempered with tolerance, and confidence with caution.

Akbar’s Tomb in Sikandra, Agra | Photo Credit: cinoby

Even as elements in the right-wing have made attempts to nibble at the great Jalaluddin Akbar, historians and authors have taken it upon themselves to project the third Mughal emperor clothed in nothing but facts of history.

Around the time of COVID-19, Ira Mukhoty came out with her exhaustive biography, Akbar The Great Mughal: The Definitive Biography (Aleph). It came on the heels of Manimugdha S. Sharma’s Allahu Akbar: Understanding the Great Mughal in Today’s India (Bloomsbury) where the author, as the title suggests, made an attempt to see the Mughal monarch in the light of modern-day developments.

The books show why Akbar is considered an Indian icon and a king with compassion and empathy. Instead of spending his childhood as a royal prince, practising calligraphy and honing his skills with the sword, Akbar lived those years, as Mukhoty writes, “in the company of his beloved animals and their keepers…He raced pigeons, ran alongside camels and dogs, and hunted cheetahs, lions, tiger, and deer. And Akbar tested his physical strength and courage against wild elephants, learning to ride and to tame them.”

Akbar had grown up practically illiterate but would eventually be “known for his reverence for learning, penmanship, books…and would patronise some of the most extraordinary works of writing, translation and illustration ever undertaken in the country,” Mukhoty points out.

This quest for knowing the unknown led Akbar to build Ibadat Khana, an assembly of scholars of different religions. Akbar’s congregation of men of spiritual accomplishment was the work of a truly liberal mind. At a time when the Safavids were persecuting non-Shias in Iran and Europe had no space for non-Christians, Akbar invited them all. He abolished the religious tax, jiziya, for non-Muslims and did away with the pilgrimage tax on Hindus and was known to prevent Sati. As Sharma quotes Abul Fazl in Allahu Akbar, “The Shahenshah in his wisdom and tolerance remitted all these taxes, which amounted to crores. He looked upon such grasping of property as blameable and issued orders forbidding the levy thereof.”

In simpler words, it meant, as Sharma writes, “The state wouldn’t come in between an individual and his faith.”

Beyond religion

Yet Akbar’s relevance goes beyond the sphere of religion as noted journalist and author Shazi Zaman discusses in his latest, Akbar The Great CEO: The Emperor’s 30 Rules of Leadership. Published by Speaking Tiger, the book has a contemporary, and non-historic feel to it. In its innovative approach lies its appeal. Zaman presents Akbar as a practitioner of some dictates which would do a management guru proud. Interestingly, the book opens with the words of a Jesuit priest stationed at Akbar’s court. The priest wrote in awe, “He was a prince beloved of all, firm with the great, kind to those of low estate, and just to all men, high or low, neighbour or stranger, Christian, Saracen or Gentile; so that every man believed that the King was on his side.” The priest’s words were borne by the fact that Akbar, as Zaman writes, “perfected the art of ruling with a light touch even though he had the means to be brutal.”

The surprise factor

So what were the 30 rules of Akbar? Though he ruled in an age when the Emperor was often larger than life, Akbar believed in subtlety. Importantly, as his experience with the Afghan king Daud Khan Karrani proved, Akbar was not just fast in his thinking, he was unpredictable too. When he would be least expected to show up in a battle, he would take the enemy by surprise, vanquish his forces, and bring him to his knees. “When the Rubicon was to be crossed was a call that he [Akbar] took in a manner so unpredictable that his opponents could never gain an advantage by guessing it,” writes Zaman. “The Emperor’s audacity was well documented visually as well… In one painting, he is seen holding a cheetah by its ear, and in another painting, he is seen mounted on a mast elephant and chasing another across a shaky bridge built on boats.”

Zaman mentions another incident which underscores Akbar’s acuity. When a slave attacked him, Akbar knew who was behind it but chose to remain quiet.

As Zaman writes, “Even the truth has to await its moment.” Does it remind you of office boardroom meetings? Maybe. But remember this was the strategy of the Mughal emperor who was merely 21 at the time of the attack. He knew the truth, but also knew how to use it to his advantage later in life.

Little wonder then that one of Akbar’s favourite books which he also recommended to his officers was Akhlaq-i-Nasiri, a 13th century text on etiquette and way of life, which said, “The king should keep his secrets concealed, so that he can change his mind without sounding contradictory…The need to keep secrets has to be combined with the need to consult intelligent people.” Akbar did it all.

Be it his relationship with Maham Angaand Bairam Khan, or later the Rajputs, Akbar was always smart and wise.

Zaman’s book progresses like an equation in a science book as he goes on to reveal many facets of Akbar’s personality.

Cultivated image

One such aspect was the way he looked, and the way he presented himself. “Akbar’s image was cultivated, recorded and disseminated with a lot of thought. There was a message in how he dressed and looked and what he chose to be doing in the picture. Each portrait portrays a facet of his personality. It never was a picture for the sake of a picture,” writes Zaman.

Written with the brush of an artist, the book is a must-read for anyone looking for life lessons and critical values, particularly in the boardroom. The ‘illiterate’ emperor was indeed a wise man, who never “went to extremes” in any direction.

source: http://www.thehindu.com / The Hindu / Home> Books / by Zia Us Salam / December 25th, 2025

At International Islamic University Malaysia, CSR director Dr. Rizwan Khan calls for non-Eurocentric think tanks across the Muslim world

Community Involvement / Social Issues, Leaders, , , , , , , , , , ,

NEW DELHI :

Prof Rizwan Khan, Director of CSR (left) presents works of CSR to Prof Fauzan, as Prof Aslam Haneef (Deputy Rector IIUM Malaysia) looks on.

New Delhi :

At the prestigious International Islamic University Malaysia (IIUM), Prof. Mohammed Rizwan, director of New Delhi’s Centre for Study and Research (CSR), called for the establishment of non-Eurocentric think tanks across the Muslim world, particularly in India, emphasizing the integration of divine knowledge (Wahi) and human reasoning (‘Aql) to address current civilizational challenges and develop groundbreaking paradigms aligned with the objectives of Islamic law (Maqasid al-Sharia).

Prof. Rizwan, recently concluded a week-long academic tour in Malaysia, where he engaged with prominent academicians, institutional heads, and high-ranking officials from renowned universities and institutions.

Highlighting his visit were series of lectures, key pivotal discussions aimed at fostering collaboration between CSR and Malaysian institutions to strengthen Islamic intellectual thought and reshape the role of think tanks in the Muslim world.

In a conversation with Indiatomorrow.net, Prof. Rizwan shared insights into his strategically planned academic tour in Malaysia. He revealed that institutions and universities aligned with CSR’s vision were carefully shortlisted, and appointments were secured with Directors, Deans, and administrative heads to maximize the tour’s impact and mutual collaboration.

Prof. Rizwan explained that the primary aim of his visit was to introduce CSR and explore collaborative opportunities with Malaysia’s prestigious institutions. The focus centred on initiating partnerships in four key domains: Researcher Exchange Programmes, Collaborative Academic Events, Joint Research Publications, and Joint Book Publications under the BIT (IIUM’s official publishers).

His itinerary included both formal and informal engagements with institutional heads, staff members, academicians, researchers, and master’s students. Discussions focused on aligning mutual goals and paving the way for future collaborations.

Providing further details, Prof. Rizwan stated that he visited a total of seven institutes, three universities, and five departments, meeting with 14 academicians. The tour resulted in the signing of four Memorandums of Understanding (MoUs) with various institutions, marking a significant step toward fostering global academic partnerships.

In a thought-provoking lecture at the International Islamic University Malaysia (IIUM), the CSR Director highlighted the civilizational challenges faced by Muslims globally while redefining the concept of think tanks through an Islamic lens.

Prof. Rizwan presented a non-Eurocentric, holistic perspective, stating: “A think tank is a collective intellectual entity dedicated to addressing contemporary and civilizational challenges, including policy issues, using revealed knowledge (Wahi) as a springboard to evolve novel paradigms through human reason (‘Aql) to fulfill the broader objectives of Islamic law (Maqasid al-Sharia).”

He emphasized that this distinct approach integrates spiritual transcendence into the very purpose of Islamic think tanks, a dimension he noted is conspicuously absent in Eurocentric frameworks, offering a transformative vision for intellectual endeavours in the Muslim world.

Dr. Rizwan emphasized the urgent need for think tanks to address the socio-political marginalization of Indian Muslims, highlighting their critical role in shaping policy advocacy, countering misrepresentation with data-driven narratives, and celebrating the historical and cultural contributions of the community. “Think tanks are not just about documenting challenges but also about showcasing the immense contributions of Indian Muslims to the nation’s history and culture,” he remarked.

Dr. Rizwan laid out a clear and strategic roadmap for creating impactful Islamic think tanks, including 1) Defining Vision and Mission: Establishing inclusive goals that address diverse societal challenges. 2) Operational Structure: Forming interdisciplinary research teams and building partnerships with universities, NGOs, and policymakers. 3) Sustainable Financing: Leveraging endowments, grants, and Islamic financial tools like waqf to secure financial independence.

He acknowledged significant challenges, such as securing sustainable funding, attracting skilled professionals, and managing ideological diversity within the Muslim community. To overcome these hurdles, he advocated for long-term planning, innovative solutions, and a unified effort to ensure the success of such initiatives.

The CSR director underscored the transformative potential of think tanks in reviving the intellectual heritage of Islamic civilization, advocating for a focus on key areas such as socio-economic justice, ethical technology, and the evolving identities of Muslims in a globalized world.

The session concluded with a dynamic discussion. Dr. Sayyed Mohamed Muhsin from the Department of Fiqh and Usul al-Fiqh proposed enhancing the definition of think tanks by incorporating a “futuristic” element, emphasizing the need for forward-thinking strategies that creatively shape the future.

Prof. Mumtaz Ali highlighted the pivotal role of publications and literature in nation-building and challenging dominant narratives.

 Offering a visionary roadmap for establishing think tanks that seamlessly integrate Islamic principles with contemporary policy frameworks, Dr. Rizwan presented a bold approach to addressing civilizational challenges in India and beyond.

source: http://www.indiatomorrow.net / India Tomorrow / Home> Education / by Anwarulhaq Baig / December 09th, 2024

Khan Bahadur Khan & Battle at Bareilly

Amazing Feats, First War of Independence 1857 / Naval Mutiny 1946 / Others PreIndependece (wef. July 27th, 2022), Freedom Fighters (under research project), Leaders, Martyrs of the Nation, Uniquely Indian - Inter Faith (wef. February 08th, 2023), , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Bareilly, UTTAR PRADESH :

One of the most significant features of the rebellion of 1857-58 was that many scions of the former ruling houses took part in it. One such man was Khan Bahadur Khan (1860), a descendent of Hafiz Rehmat Khan (d. 1774). In this very blog of the Independence Week series, we will be throwing some light on Khan Bahadur Khan and his rebellion. How almost an eighty year old man kept the torch of rebellion against the Company in Bareilly burning.

Source: https://images.app.goo.gl/kLJF62BfAdgBSyRu5

Very little is known about the early life of Khan Bahadur Khan. It seems that having acquired traditional education in Arabic and Persian and Islamic learning; he joined the Company’s service, rising to the position of Sadar Amin (arbitrator or a native civil judge).

Upon retirement he continued to live at Bareilly where he enjoyed considerable status as grandson of the widely venerated Ruhela chief, Hafiz Rahmat Khan. In 1857 when the rebellion began, Khan Bahadur Khan was well over 82 years of age. During the rebellion, Bareilly became one of the important centers of the rebels under Khan Bahadur Khan’s leadership. In course of time, many rebel leaders came to Khan with a view to continue the struggle against the Company’s Government. A communal harmony was maintained in Bareilly despite the constant efforts of the Company to ignite the flame of hatred amongst the people through Bribery and inciting the Rajputs against Khan. This maintenance of harmony amongst the different classes of people in Bareilly is considered one of the major achievements of Khan despite the constant attack by the Company.


The old farmers of the region were affected badly because of the forceful sale of their lands by the British to suit a “capitalist” concept of property. This constant suppression led the uprising of 1816 when the company imposed the Chowkidari taxes. This uprising was soon crushed but it had led to a widespread range and discontent and people from all other regions came to Bareilly to join the uprising. The Rebellion of Bareilly was not just a religious war against the Company, it was due to the bitterness of those who had lost their lands and the anxiety of those who would be forced to lose them.


The rumors of trouble had started circulating in the region a couple of months before the actual revolt took place. The 18th Infantry Regiments and the 8th Irregular Cavalry were stationed at Bareilly. Of these the 8th Irregular Cavalry consisted almost entirely of Pathans. No European troops were stationed at Bareilly. The artillery branch which had in its ranks, as a subedar, Bakhat Khan, a disciple of Moulvi Sarfaraz Ali, the latter took a leading part in the Rebellion of 1857 and brought numerous Ulema of Delhi to call the struggle against the British as Jihad (holy war). It seems that the rebel sepoys were keen to raise Khan Bahadur Khan the Nawab of Bareilly as their leader but in the beginning he did not respond favourably to their overtures.

Ultimately on May 31, 1857. i.e. twenty-one days after the outbreak of the revolt in Meerut, Bareilly joined the rebellion. On 1 June under the guidance of Bakht Khan, concerted efforts were made by the rebels to persuade Khan Bahadur Khan to assume leadership. How Khan came to be persuaded by the rebels is evident from his own letter to the Governor General dated 14th February 1860 where he states that upon the deterioration in law and order, a deputation of the citizens of Bareilly headed by Syed Miyan Jan, Syed Faizullah, Miran Khan from Nau Mahla Mohalla, accompanied by several other persons and traders of the city approached him to take step to restore order. Syed Miran Jan at last prevailed upon him to move out of his residence.


Khan, now assuming leadership visited the city to restore order once again. He held a Darbar were prominent Hindu and Muslims were present. Like other rebel leaders, Khan Bahadur Khan also issued a proclamation addressed to all the Rajas and others, appealing to their zeal in defending religion. The main thrust of his proclamation was that the Indians’ religions (Hinduism and Islam) were in danger owing to the Company’s pro-Christian policy and attempts at Christianizing Indians. The proclamation also criticized some of the progressive measures taken by the Company’s Government such as the prohibition of Sati and widow- remarriage. The Bareilly proclamation was clearly an attempt to win the support of the Rajputs, a social group which practiced Sati and adoption, and so resented their suppression. The Bareilly proclamation also added that the Muslim leaders had to ban cow slaughter — a step considered of vital importance to maintain communal harmony. This was specially so when the majority of the rebel sepoys consisted of Hindus.


Khan Bahadur Khan was so keen to raise an efficient army that he did not burden the Rebel treasury with the pensions he had been receiving earlier from the Company.


The end of March 1858, Bareilly remained in the able control of Khan Bahadur. Despite a clear state resolution, the British policy, just to incite a division of the rebels assumed a new proportion on the cow slaughter issue. This time some Muslims mongers became active and insisted on slaughter on public places which was unacceptable to the Hindu sepoys. This led Khan hold a meeting of both the prominent Hindus and Muslims. It was attended by 12 Hindus and 20 Muslims. It was a tense atmosphere for obvious reasons and an axious and sad Khan Bahadur intervened saying “O Allah, why is so? Why is there so many squabble and blood-shed among the brothers, Hindus and Musalmans? The Hindus are my right hand and my right ear, because of their support and strength; I am able to sit on this seat. From today I declare that if any Muslim oppresses any Hindu or kills a cow at a forbidden place, he would be punished severely. Hindus and Muslims are the same. This ought to be the slogan of the two communities from this day”. In order to further strengthen the communal harmony, Muhammad flags by Hindus and Mahabiri flags by Muslims were hoisted in Bareilly and people were requested to gather under the respective flags to unite against the British. Khan himself visited different parts of the city to unite people and raised the slogans “Hindu and Muslims are one”, “Ram and Rahim are one”, and the people pledged to oust the British from this country.


One of the reasons for the long duration of the rebel regime at Bareilly was the British pre-occupation with the rebellion at other places. During this period Bareilly became a refuge for rebel leaders from far and near.


The movements of the rebel to and from Bareilly were very closely monitored by the British. The rebels lacked an efficient system of communication and the British on the other hand started communicating with Delhi, Agra, Nainital and Ambala and couriers with areas where they had no complete control. The rebels were fully aware of the danger that they had from the British Army and they made elaborate arrangements for guarding various ferry crossings. They also attempted to dislodge the Company officials from Nainital and other places, capturing Haldwani and Bhamauri (October 1857), and then Bundia on the high road between Haldwani and Bareilly. Their advance was checked by Colonel Mclausland at Baheri. The reverse was enough to persuade Khan Bahadur Khan to change the strategy. He instructed the rebel forces: “Don’t attempt to meet the regular column of the infidels, because they are superior to you in discipline and bandubast. and have big guns, but watch their movements. guard all the ghauts on the rivers, intercept their communication, stop their supplies, cut up their daks and posts, and keep constantly hanging about their camps; give them no rest”.

Though the company’s attempt to put the Rajputs against Khan in Bareilly had failed, they had succeeded in pitting the Rajputs of Dhatiganj in Bafaun against Khan, and Khan on the other hand had to take care of the Shia’s and the Sunni’s at this juncture.

The British in Bareilly had caused an explosion with the help of their agents on 24th March 1858, killing 63 people. At the same time, the strength of the rebels were fast deteriorating due to the constant pressing forward of the company forces. They had recovered areas around Bareilly by the company troops, and the rebels were surrounded from all the sides. The company troops led by Brigadier General Jones surrounded Bareilly on 6th May. Khan Bahadur Khan had no option but to fight a pitched battle. He divided his troops into two lines. The first line was supported by the artillery commanding the bridge. The second comprising the Ghazis, defended the suburbs of the city. The British forces speedily broke the first line. They, however, had to face stiff resistance from the second line which displayed remarkable courage and determination against the enemy’s trained and organized forces. They resisted with such energy and boldness that Sir Colin Campbell was taken by surprise. To quote Russell “…a lot of Gazees got in pass the left of their right wing, attacked Walpole and Cameron, and wounded them……Sir Colin (Campbell) had a narrow escape… The Gazees were fine fellows, grizzly bearded elderly men for the most part, with green turbans and cummerbunds, and every one of them had a silver signet-ring, a long text of Koran engraved on it. They came on with their heads down below their shields, and their tulwars flashing as they whirled them over their heads, shouting, Deen! Deen! And dancing like mad men (6 May 1858)”. Sheer chivalry was, however, futile. The rebels lost the battle. Bareilly was occupied by the British forces on 7 May 1858.

“Conflict with the Ghazees before Bareilly, scence from the Indian Mutiny. Engraving from 1858, Engraver Unkown Photo by D Walker” / Source : https://www.istockphoto.com/vector/battle-at-bareilly-gm172740161-5022003

Having lost the battle, Khan Bahadur Khan took to flight. At this critical moment, the Kurmis around Bareilly provided shelter to the fugitives. From Bareilly, Khan Bahadur Khan moved towards Shahjahanpur with the intention of joining Ahmadullah Shah. Khan kept on moving and attacked the out skirts of Shahjahanpur on 12 June driving in all the pickets posted there.

He, however, could not join Ahmadullah Shah as the latter was treacherously killed by the Raja of Pawayan on 15th June. Ahmadullah Shah’s death left Khan Bahadur Khan alone. The British forces were at their heels. He took shelter in the Terai forest bordering Nepal. He wandered from place to place until Rana Jung Bahadur captured him, in December 1859, near Butwal. For some time he remained a prisoner of the Rana. Subsequently he was brought to Bareilly and confined in the Bareilly fort. He was charged with rebellion and inciting others to rebel and tried by a special Commission of enquiry. He was sentenced to death. He was hanged and laid to rest at the Bareilly Jail on 24 March 1860.

Reference/s :

Bareilly in 1857, Indian History Congress

source: http://www.sanelywritten.com / Sanely Written / Home> Freedom Fighters / by Sanely Written / August 10th, 2020

Khan Bahadur Abdul Karim Babukhan: A prominent aristocrat of par excellence

Amazing Feats, Business & Economy, Community Involvement / Social Issues, Education, Leaders, , , , , , , , , , , , , , , , , , ,

Hyderabad, TELANGANA :

In year 1945, he was conferred with the title of “Khan Bahadur” by British Viceroy

Hyderabad: 

In the 1920s after his father’s demise, Khan Bahadur Abdul Karim Babukhan took over the construction business and in later years attained remarkable credentials for his contribution towards the infrastructure and industrial development in the growth of erstwhile “Hyderabad State” during the rule of 7th Asaf Jah, Nizam Of Hyderabad, Mir Osman Ali Khan Bahadur.

He established “Hyderabad Construction Company” in the early 1930s under which, many architectural and engineering wonders were constructed under the rule and order of Nizam of Hyderabad as listed under.

  • Arts College – Osmania University, Hyderabad.
  • Hyderabad House – Nizam’s Palace, Delhi.
  • Gandhi Bhavan – Hyderabad, was his private property, later gifted to the Congress party for its headquarters.
  • Soan Bridge – Across the River Godavari , Adilabad.
  • Kadam Dam – Adilabad.
  • Tungabhadra Dam – Substantial part of it, presently in Karnataka State.
  • Ramagundam Power Station – First phase, Karimnagar.

A file photo of the Arts College building, which is considered to be the face of Osmania University.

Hyderabad House [Twitter]

Industries attributed and promoted by him

  • Nizam Sugar Factory – Nizamabad (He held a large portion of shareholding in it).
  • Sir Silk Mills
  • Sirpur Paper Mill
  • Hyderabad Vanaspati
  • Hyderabad Vegetable Oil Mill
  • Singerini collieries , etc.

In the year 1930, he was conferred with the title of “Khan Sahib” by British Viceroy “Lord Irwin” on behalf of King George V of England.

In the year 1930, he was conferred with the title of “KHAN SAHIB” by British Viceroy “Lord Irwin” on behalf of KING GEORGE THE V of England.

In the year 1945, he was conferred with the title of “KHAN BAHADUR” by British Viceroy “Viscount Wavell” on behalf of KING GEORGE THE VI of England.

“Khan Bahadur” title holds a higher rank and position and had superseded the earlier one “Khan Sahib”. It’s very rare to confer two titles to the same person.

Both titles were conferred for his recognition towards CIvil/Public services.

He attained high regard and respect, and maintained close relationships with prominent dignitaries, nobles, members of royal families, politicians, and businessmen.

He was appointed as Honorary Special Magistrate, Secunderabad.
He was appointed as a Member of the Governer’s Staff as Oregon’s Ambassador to Hyderabad.

source: http://www.siasat.com / The Siasat Daily / Home> News> Hyderabad / by Guest Contributor, posted by Sameer Khan / September 11th, 2022