Chennai, TAMIL NADU / Ontario, CANADA :

Building a modest fashion empire is no cake walk. But 24-year-old designer, Shanaz Rukshana, the force behind The Hijab Company (THC) has been creating waves across the globe.

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Chennai :

Building a modest fashion empire is no cake walk. But 24-year-old designer, Shanaz Rukshana, the force behind The Hijab Company (THC) has been creating waves across the globe. On the sidelines of the brand’s website launch, the young designer talks about expanding her clientele and her unique line of Hijabs.“The thought of breaking barriers and making the traditional Hijab both fashionable and affordable, was in the pipeline for a long time,” says Shanaz, who started THC in 2017.

With not many clothing stores catering to fashionistas like Shanaz, she decided to take up the task of adding style and sophistication to the traditional Hijabs, herself. “I was flooded with requests from women of all age groups asking for Hijabs that matched their outfit for an occasion/event. So, from fabric, colour, and embellishment to embroidery, I began exploring, experimenting and customising it. Everything is handpicked,” she explains.

Shanaz started catering to women in India, Singapore, Malaysia and Dubai. “After an exciting year of catering to all our clients, we have launched a website. This way the reach will be more. Anyone who wants to try their hands on some affordable modest fashion clothing can satisfy their needs,” she shares.

While many countries are rapidly moving away from outdated tropes and catching up with the trend of modest fashion, India’s response has been lukewarm.

But, Shanaz says she sees a bright future. “Fashion influencers are taking to social media to spread the word, and women want to explore more. Gone are the days when black was the go-to colour and burqas were what women wore to events. People have become open to the idea of experimenting and adding a pop of colour to the rich tradition and culture,” she says.

Shanaz believes in being open-minded in fashion, and otherwise. “We respect the views and suggestions of our customers, and work on projects keeping them in mind. Trends keep changing, so our line of Hijabs change accordingly. We have a mixed bag of exclusive Hijabs that are a reflection of our in-house fashion and also in line with the current trend,” she shares.

From georgette, soft chiffon with pearls, textured cotton to Jersey Hijabs, they make it all. Hijabs with pearls customised on different fabrics are in-house specialty. “The fabric is picked according to the weather of a city. We make sure it suits different climatic conditions.  But, if a customer is inclined towards a specific material, we customise it,” she says. 

The industry is seeing a world of change, especially with older women encouraging youngsters to explore different styles. “Since more people are travelling and are taking inspiration from places, people, and social media, there are no limitations. Progressive times are here and it is exciting to experiment,” she says. Shanaz dreams of expanding and opening physical stores across the globe. “It’s certainly a dream and a goal that I am working towards,” she adds.

source: http://www.newindianexpress.com / The New Indian Express / Home> Chennai / by Roshne Balasubramanian / August 30th, 2018

Chennai, TAMIL NADU :

Walking through the by-lanes of Royapettah and neighbouring areas, historian Kombai Anwar reminds us of the rich history of Kanchens of Madras.

photos: wikipedia

Chennai : 

A few months ago, through a decade-old documentary film, Other Song by writer and filmmaker Saba Dewan, I was introduced to a haunting thumri, Laagat karejwa mein chot, phool gendwa na maar (My heart is wounded, don’t throw flowers at me) by Sangeet Natak Akademi award recipient Rasoolan Bai. The film did little more than just trace the life and times of the thumri exponent. Through her lens, Saba attempted to rediscover strains of the original version of the said thumri, but with the lyrics, Laagat jobanwa mein chot, phool gendwa na maar (My ‘breasts’ are wounded, don’t throw flowers at me), documenting how the words of several such thumris have been changed over time to fit into the rather ‘sanitised’ cultural prism of the society. 

In a fading canvas about beguiling melodies, a lost thumri and forgotten life, Saba brushed myriad hues of Rasoolan’s long-lost identity of being a tawaif (a courtesan who performed music and dance) and that of the forgotten existence of her ilk in the country. As I travelled along with Saba, through the bylanes of Lucknow, Muzzafarpur and Varanasi, collecting memories of a handful of former tawaifs and those from the lineage now living in anonymity and poverty, a parallel pursuit made me cognisant of the once-thriving (now non-existent) Kanchenwada — a locality which housed the kanchens (the elite among the tawaifs) — in the heart of Chennai. City-based academic and historian Kombai Anwar, who, over a decade ago, began his research on the tawaifs of Madras, walks us through their rich history and how they became an integral part of the cultural fabric of the city for almost three centuries.   

A royal wedding
“Years ago, when I was drafted into historian late S Muthiah’s Madras Gazetteer Project to write about the city’s Muslim history, I came across how Nawab Ghulam Ghouse Khan, the last Nawab of Carnatic, took Jahangir Baksh, a tawaif or Kanchen, as his second wife in 1848. This was unlike any royal wedding and it fascinated me. While I was aware that the history of the Arcot Nawabs was often interspersed with the richness of Hindustani arts, the depth of it remained unchartered,” he shares. The century-odd-old royal wedding of the titular Nawab drew an inquisitive Anwar, who then lived in Royapettah, to learn more about the tawaifs. “I used to take several walks in the neighbourhood, talk to old-timers and make inquiries about the tawaifs who once resided in the area. But, it was only after two years of waiting, did a door finally open. I was introduced to Makbhool Hussain, an elderly man who used to play the tabla for the kanchens who lived in the Jani Jahan Khan Road and it was conversations with him and a few other former residents and old-timers, that helped me put pieces of the city’s history and that of its tawaifs together,” shares Anwar.

In the 18th Century, Nawab Muhammad Ali Khan Wallajah moved his durbar from Arcot to Madras. The  court’s Hindustani musicians and dancers too followed him to the city, marking the beginning of the tawaif culture in the city, says Anwar. Over time, the locality next to Amir Mahal became the cradle to several kanchens. “A predominant number of dancers and musicians originated from Hubli-Dharwad and that is perhaps where the name Kanchen wada, which, in Marathi, means a locality or traditional complex, came about,” he details. But, it was not until about two decades after 1855, when the British East India Company annexed the Carnatic kingdom (and auctioned off the then official residence of the Nawabs — the Chepauk Palace), did the Nawabs of Arcot move into the Amir Mahal. “While curating an Arcot Nawab trail, I found a street named ‘Gana (music) Bhag Street’ adjacent to Star Theatre. So when the Nawabs lived in Chepauk Palace and the rest of the nobility along the Triplicane High Road, that could have been the neighbourhood where the courtesans were housed before they moved closer to Amir Mahal,” he suggests.

Stigma and survival
The kanchens, known for their excellence in dance, music, poetry and their adab (etiquette), were held in high esteem that sometimes, those belonging to rich families, used to send their children to the Kanchenwada, to learn etiquette. “Kamala Bai, Haseena, Radha Bai, Nayab Jan Bai, Nazeeraa Banu, and Baby Bai, are some of the tawaifs, whom the old-timers remember fondly. And like their patrons, the tawaifs too belonged to different faiths and religions,” says Anwar, recalling his meeting with a former tawaif in Bengaluru. “She described in detail about how the entire street — from Zam Bazaar to the other end of the road, used to be dotted with vehicles to attend the mehfils or music gatherings,” he shares, elaborating about the lanes that once echoed with the ghazals of Faiz Ahmed Faiz, Sahir Ludhianvi and Mirza Ghalib. Eventually, with films beginning to influence society, the kanchens too sang popular Hindi songs from Mughal-e-Azam (1960) to Kohinoor (1960) to keep up with the changing needs of their clientele.

But with cinema growing as a new avenue for entertainment, it had, by then, began catalysing the decline of patronage for the kanchens due to which, many stepped into the celluloid. From Nasreen Banu, a kanchen who migrated from Delhi to Madras post-partition, dancing in Paigham (1959); Baby Bai making a guest appearance in Gharana (1961) to Hindustani musicians like Ustad Ahmad Hussain Khan playing the sitar for Tamil film music composers, the performers of Kanchenwada, over time, began finding different platforms to flourish. However, with the showbiz booming and social values changing, the Kanchenwada was threatened of its survival. “Several moral drives began stigmatising them and in many ways, they were at the receiving end of harassment. The anti-nautch movement in the late 19th and 20th century, like its effect on the Devadasi system, had an impact on the tawaifs too. When cases were filed to deprive them of their practice, Kamala Bai, a kanchen from Madras, engaged MA Ghatala, a High Court lawyer, to represent them in the case. In 1958, the court ruled in their favour and this victory was celebrated with a party for Ghatala at a house near the Music Academy,” tells Anwar.

Despite the legal win, the tawaif culture in Madras, which thrived even over a century after Ghulam Ghouse Khan’s passing, came to an end when one of the leading performers, Baby Bai moved out of the Kanchenwada to get married and start a family. “Many others followed suit and by the 1970s, the 250-odd-year-old tradition in Madras came to an end,” says Anwar. Now, the Mir Bakshi Ali Street, Mohammed Hussain Street and Jani Jahan Khan Road, which once used to turn iridescent by its opulent patrons and come alive with the rhythm of the tabla and dholak, echoes of the harmonium, sarangi, sitar, and the jangles of the ghungroos, is dotted with bachelor mansions and shops, drowning its past in the cacophony of horns and traffic, leaving no trace of Kanchenwada. 

Need for documentation 
With the wealth of academic scholarship on the subject in Madras close to zero, Anwar shares that the original research, which not only offers depth but is also sensitive to the complex cultural legacy of the tawaifs, is the way to preserve the stories of the community. “Here, we are talking about a community in Madras with a rich cultural history but nothing much has been done to document it. This is a reflection of our own poor history of documentation. For instance, Madras had a vital role in the Indian Rebellion of 1857, but how many of us know about it? We need more serious researchers and academics who dig deep into such under reviewed aspects,” he shares.  

As for the tawaifs of Madras, whose lives are now almost erased, the efforts of people like Anwar and Saba are, perhaps, the beginning of a long journey in searching for and documenting not just a forgotten tune but of a tradition lost in time. 

Learning etiquette
The kanchens, known for their excellence in dance, music, poetry and their adab (etiquette), were held in high esteem that sometimes, those belonging to rich families, used to send their children to the Kanchenwada, to learn etiquette. 

source: http://www.newindianexpress.com / The New Indian Express / Home> Chennai / by Roshne Balasubramanian / January 19th, 2021

ASSAM:

The state’s youth engage in work culture and self-reliance over the traditional pursuit of government jobs.

New Delhi :

A new wave of entrepreneurship is sweeping through Assam, as the state’s youth increasingly embrace work culture and self-reliance over the traditional pursuit of government jobs. Among these inspiring stories is that of Pappu Ali, a young entrepreneur from Pakwa village in the Nalbari district, who has become a beacon of hope for the unemployed through his small-scale sandal manufacturing business.

Pappu Ali, who struggled for years with job interviews and even went abroad in search of employment, decided to take a different path. “For many years I have struggled with various job interviews and even went abroad for a job. Later I felt that I would grow old and not be able to do anything in life. So, I decided to do something on a small scale at home, which I could survive on,” media reports quoted Ali as saying.

He founded a slipper factory named ‘Puna,’ which produces 600 to 700 sandals a day. By sourcing materials like rubber and shoe straps from nearby Amin village and ordering a slipper-making machine from Ahmedabad, Ali has managed to not only sustain himself but also provide employment to four or five other youths in his village.

Addressing the unemployed in Assam, Ali urged them to take the initiative rather than wait for opportunities to come their way. “Sitting and waiting for a job is not enough. Those who are looking for a job can do something on their own while continuing their job search. It’s time to become self-reliant,” Ali said. “I’ve seen a lot of people get lazy. So, if you start working on your own, you can benefit a lot.”

Ali’s business has grown to the point where he now supplies various sandal designs to districts like Guwahati, Barpeta, Buxa, and Nalbari at wholesale prices. His dedication and hard work have made him a role model for many in his community. Looking ahead, Ali hopes to expand his entrepreneurial ventures by developing industries focused on disposable food products and other essential commodities.

Ali’s success is part of a larger trend in Assam, where many young people are turning to entrepreneurship to carve out their paths. Another notable example is Mehboob Ali from Nalbari district, who has become self-sufficient in the bamboo industry, creating bamboo scooters and luxury items. Similarly, Habib-ur-Rehman from Durang district leads an organisation called Suj Mukhi Agro Producers Pvt. Ltd., which helps farmers export their products abroad.

source: http://www.clarionindia.net / Clarion India / Home> Editor’s Pick> Indian Muslims / by Team Clarion / August 12th, 2024

Shahbad District / Patna, BIHAR :

The unsung saga of Bihar’s great freedom fighter who fought for justice, education, and national integration

New Delhi :

As the nation reflects on the sacrifices made by its freedom fighters, the story of Professor Abdul Bari stands out as a testament to courage, unity, and unwavering dedication to the oppressed.

Born in the small village of Shahabad in Bihar’s Jehanabad district, Prof Abdul Bari emerged as a towering figure in India’s struggle for independence, particularly known for his efforts to unite the working class and bridge communal divides.

Prof Abdul Bari, who completed his post-graduation from Patna University in 1920, was deeply concerned about the injustices faced by the oppressed, the poor, and the labourers. His commitment to their cause was unwavering, as he believed that their pain was his own. “He dreamt of liberating the country from slavery since his childhood,” said a historian familiar with his life. “He wanted to make the labourers a part of the national mainstream, constantly striving for social equality and justice.”

Prof Abdul Bari’s commitment to Hindu-Muslim unity was a cornerstone of his philosophy. He strongly opposed the divisive agendas of the Hindu Mahasabha and the Muslim League, believing that India’s independence and future development could only be achieved through unity. “Hindus, Muslims, Sikhs, Christians, Parsis, Jains, Buddhists — he saw them all as followers of one nation,” remarked a contemporary who knew him. “He stuck to this belief till the end, despite facing opposition.”

His first meeting with Mahatma Gandhi in 1917 was a turning point in his life. Impressed by his passion and work, Gandhi’s teachings and ideals became a guiding force for Prof Abdul Bari. He played a pivotal role in several movements, including the non-cooperation movement, where he worked alongside prominent leaders like Dr Rajendra Prasad and Dr Sri Krishna Singh. His influence among the workers of Bihar, Bengal, and Orissa was profound, and under his leadership, they became a formidable force in the freedom struggle.

Despite his towering achievements, Prof Abdul Bari lived a life of poverty, a fact that deeply moved Mahatma Gandhi when he visited his home after the latter’s assassination in 1947. “When Gandhi entered Prof Abdul Bari’s house, he was shocked by its simplicity,” recalled a family member. The stark contrast between his immense contributions to the nation and the humble conditions in which he lived highlighted his integrity and dedication.

In 1936, Prof Abdul Bari was elected to the Bihar assembly from Champaran and later became the Deputy Speaker of the Assembly in Bihar’s first democratic government. He also served as the Vice President of the Labour Inquiry Committee and led the Jamshedpur Labour Association at the request of Subhas Chandra Bose, securing significant improvements in workers’ conditions.

Tragically, on March 28, 1947, just months before India’s independence, Prof Abdul Bari was shot dead near the Fatuha railway crossing while returning from Ranchi to Patna. His assassination deprived Bihar of a true and honest leader, a voice for the workers, and a champion of Hindu-Muslim unity. He was laid to rest at Pir Mohani Graveyard in Patna.

Prof Abdul Bari’s legacy is a reminder of the importance of unity, justice, and dedication to the oppressed. As the nation honours its freedom fighters, his life and work serve as an inspiration to continue the struggle for a more just and equal society.

source: http://www.clarionindia.net / Clarion India / Home> Editor’s Pick> Indian Muslims / by Mohammad Alamullah, Clarion India / August 12th, 2024

Laulai Village (Chinhat Block), Lucknow District, UTTAR PRADESH :

Khatun and her team’s dedication underscores the enduring spirit of patriotism and communal harmony

Lucknow:

National flags crafted by Ishrat Khatun and her team from Laulai village’s Panchayat Ghar will flutter on prominent government buildings including the Uttar Pradesh Assembly and Raj Bhavan on the country’s Independence Day on Thursday. Laulai village is in Chinhat block of Lucknow District.

Ishrat Khatun, who has undertaken the task of producing 55,000 pieces of the tricolour flags, expressed her pride and joy. “I am very happy that the tricolour flags made by us will be hoisted on significant government buildings like the state assembly, Raj Bhavan, Bapu Bhavan, and Lok Bhavan,” an ETV Urdu report quoted her as saying. “We are not only making these flags for our income but also out of love and respect for our country,” she said.

Khatun’s struggle is exemplary. “After my husband passed away in 2018, I have been solely responsible for supporting my three children as there is no other source of income in our home,” she said. “Despite my weakened eyesight, making these flags is a crucial part of running our household. During the pandemic, we also made masks, which helped us immensely.”

Vibha, another member of Khatun’s team, shared insights on their production progress. “We have received an order to make 55,000 tricolour flags, and we have already completed 25,000. We aim to reach our target in time,” she said. Vibha noted that their team, comprised of women from diverse backgrounds including Muslim, OBC, SC, and ST communities, is driven by a strong sense of patriotism.

Historically, the Indian flag holds deep significance, symbolising the nation’s unity and independence. The tricolour’s design was finalised in 1931 with contributions from various leaders, including Mahatma Gandhi and prominent figures like Badruddin Tyabji. The Ashok Chakra, central to the flag’s design, was included to reflect the nation’s readiness to serve 24 hours a day.

Khatun and her team’s dedication underscores the enduring spirit of patriotism and communal harmony, reflecting the rich historical and cultural fabric of India.

source: http://www.clarionindia.net / Clarion India / Home> Editor’s Pick> Indian Muslims / by Clarion India / August 14th, 2024

Jaisoli, Bareilly, UTTAR PRADESH :

Imam Ahmad Raza Khan Barelvi, also known as Aala Hazrat, was an influential Indian Islamic scholar, poet, and founder of the Barelvi movement. Renowned for his extensive writings on Islamic law, Sufism, and devotion to Prophet Muhammad, his legacy endures through his scholarly works and spiritual teachings.

Imam Ahmad Raza Khan Barelvi, reverentially known as Aala Hazrat, was an eminent Indian Islamic scholar, poet, and the founder of the Barelvi movement and the Razvi branch of the Qadri Sufi order. Renowned for his vast contributions to Islamic law, philosophy, and the sciences, Aala Hazrat is celebrated as a polymath by scholars worldwide, including the prominent Western historian Francis Robinson. His work emphasised the importance of Islamic law, Sufi practices, and deep devotion to Prophet Muhammad. Over his lifetime, he authored several hundred books in Arabic, Persian, and Urdu, including the monumental thirty-volume “Fatawa Razawiya” and the widely respected translation of the Quran, “Kanzul Iman.”

Early Life and Education

 Imam Ahmad Raza Khan was born on June 14, 1856, in the neighbourhood of Jaisoli in Bareilly, India. His family, belonging to the Barech tribe of Pashtuns, had roots in Kandahar, Afghanistan, before migrating to Lahore and eventually settling in Bareilly. His birth name was Muhammad, later given the historical name ‘Al-Mukhtar.’ However, it was his great-grandfather, Raza Ali Khan, who suggested the name Ahmad Raza. This name became synonymous with Islamic scholarship and piety across the Indian subcontinent.

From a young age, Ahmad Raza Khan received his education under the tutelage of his father, Naqi Ali Khan, a renowned scholar in his own right. By the age of six, he had completed the recitation of the Quran, and by eight, he had written his first commentary on “Hidayat al-Nahw.” His profound intellectual abilities were evident early on, as he delivered a two-hour lecture on Islamic theology at the age of six, leaving the audience in awe of his knowledge and wisdom.

His education continued under the guidance of various esteemed scholars, including Mirza Ghulam Qadir Beg and his father, who taught him Arabic, Persian, and various Islamic sciences. By the age of ten, he had authored a margin on “Muslim al-Thubut” and had begun his lifelong journey of teaching and writing.

Literary Contributions

 Imam Ahmad Raza Khan Barelvi’s scholarly output is both vast and diverse. His most famous work, the thirty-volume “Fatawa Razawiya,” is a comprehensive collection of Islamic legal rulings that cover a wide array of theological, jurisprudential, and social issues. This work is considered a cornerstone of Hanafi jurisprudence and remains a vital reference for scholars worldwide.

Another significant contribution is his Urdu translation and interpretation of the Quran, “Kanzul Iman,” which is celebrated for its eloquence and depth of interpretation. His poetry collection, “Hadaiq-e-Bakhshish,” reflects his deep spiritual love for Prophet Muhammad and continues to inspire Muslims globally.

Ala Hazrat’s intellectual prowess is further demonstrated in his work “Al-Dawlat al-Makkiyya bi al-Madda al-Ghaybiyah,” which he authored during his second pilgrimage to Mecca. Remarkably, he completed this book in just eight hours, relying solely on his insight and memory. This feat earned him the title of “Mujaddid” (Reviver of Islam) from scholars across the Arab world.

Imam Ahmad Raza Khan’s literary contributions are numerous, with over a thousand books and treatises to his name. Some of his most notable works include:

Fatawa Razaviyya, Kanzul Iman, Hadaiq-e-Bakhshish, Al-Dawlat al-Makkiyya, Subhan al-Sibyan, Al-Malfuz al-Sharif, Ahkam-e-Shariat, Amn-al-Wala’ li-Naa’it al-Mustafa, Tamheed-e-Iman, Al-Fuyuz al-Makkiyah, Husam al-Haramayn.

Teachers and Spiritual Lineage

Imam Ahmad Raza Khan’s education was shaped by several prominent scholars of his time, including his father, Naqi Ali Khan, and his grandfather, Raza Ali Khan. He also studied under Shah Al-i-Rasul, a respected scholar who greatly influenced his theological and spiritual education. During his pilgrimage to Mecca, he received further instruction from scholars like Ahmad Zayni Dahlan Makki and Abd al-Rahman Siraj Makki.

In 1877, Aala Hazrat, along with his father, took the Sufi initiation (Bait) in the Qadri order from Shah Al-Rasul Marehrwi and was granted spiritual succession (Khilafat). He received authorization to initiate disciples in several other Sufi orders, including the Chishti, Naqshbandi, and Suhrawardi orders.

Establishment of Darul Uloom Manzar-e-Islam

 In 1904, at the insistence of his close friend Syed Amir Ahmad and his student Zafaruddin Bihari, Imam Ahmad Raza Khan agreed to establish a new madrasa (Islamic school) in Bareilly. Named Darul Uloom Manzar-e-Islam, the institution began with just two students but soon became a significant centre of Islamic learning, attracting students from across the region.

Final Years and Legacy

 Imam Ahmad Raza Khan Barelvi passed away on Friday, 25th Safar 1340 AH (1921), at precisely 2:38 PM Indian Standard Time. His legacy continues to thrive through the Barelvi movement, which emphasises traditional Sunni beliefs, devotion to Prophet Muhammad, and the integration of Sufi practices into everyday life. His works remain a source of guidance and inspiration for millions of Muslims around the world.

source: http://www.muslimmirror.com / Muslim Mirror / Home> Personality / by Sahil Razvi / August 20th, 2024

Noida, UTTAR PRADESH / Toronto, CANADA :

Food Blogger Mizan Siddiqui of the Dilli ka Bhukkad fame

Mizan Siddiqui, an Indian living in Toronto city of Canada runs a popular food blog ‘Dilli Ka Bhukkad’  (Glutton from Delhi) to promote desi foods in the North American country. His blog is one of the most followed on social media and he plans to start a chain of restaurants under the banner of his food blog.

Mizan Siddiqui, is a first-class law and economics graduate from Noida, Uttar Pradesh. Initially, he wanted to follow in the footsteps of his lawyer father, Atyab Siddiqui. However, the twists and turns of time took him to become the unofficial ambassador of Indian food in Canada.

Instead of impressing judges in the courtroom, Mizan has won the hearts of thousands with his posting of food facts about rare food facts on his blog, which has over 100,000 followers.

Mizan’s followers are spread across countries like Sri Lanka, Nepal, Bangladesh, Gulf countries, France, Sweden, Spain, the UK, Canada, USA. Now his life is a perfect combination of food, cooking, and court.

Through his blog posts, he has tried to preserve Indian cuisine like “Mango Lassi”, “Kachche Ghost Ki Biryani” and “Seekh Kabab”.

Another exceptional goal of Mizan’s food blogging is to preserve the tradition of rapidly dwindling Persian dishes such as, Boti Keema, Pav, Dhansak, Bumla Fry, Tatrelu Gos, Papeta and Berry Pulao.

For these works, Mizan Siddiqui was invited to inaugurate Persian food, bakery products, and biscuits at Kayani Bakery in Mumbai at a very young age.

Mizan has deep ties with Old Delhi. His uncle Aftab Siddiqui was the president of the Northern Railway Men’s Union. He had a house there. Although this house has been sold, Mizan Siddiqui visits it from time to time and cherishes the memories of his ancestral home.

As he walked through the unpaved roads of the historic Shahjahanabad area, he noticed delicacies like mutton “korma”, mouth-watering “shawarma”, aromatic “Hyderabadi biryani”, crispy “kachori”, fried fish, and unique saffron-flavoured sweets shahi tukde. 

 Mizan feels it is his moral duty to provide the world with a pleasant experience of food taste and aroma amid hatred, war, weapons, and conflict.

He is credited with exporting Indian food products to the Western world. Mizan moved to Canada three years ago and has achieved enviable success. From commoners to elite families, businessmen, politicians, and athletes, everyone takes a look at Mizan Siddiqui’s food blogs before heading to eat out. 

His father, a renowned lawyer, Atyab Siddiqui, agrees that his son is making his mark in the food court instead of going to court against his will. 

Mizan posts food pictures on Instagram to give food connoisseurs a variety of ideas of delicacies they could enjoy at the places that he recommends. All the eateries he recommends are exceptional in some way, and once customers get a taste of it, they want to go there again and again. 

He is currently planning to start a “Dilli ka bhukkad” restaurant near Noaki Town in London where his sister, Tibah, works. Looking forward to starting a restaurant in Eglinton, a Toronto neighborhood famous for restaurants and food outlets with his mother as a guide!

source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by ATV / August 30th, 2024