Many believed that the Azad Hind Fauj or the Indian National Army led by Subhas Chandra Bose during the Second World War was made of Indian Prisoners of War captured by Japan. This is a misconception, far away from reality.
A Slice Of History
The reality is that INA was a military unit of Arzi Hukumat-i-Azad Hind (The Provisional Government of Free India). Popularly known as Azad Hind Sarkar, this government led by Subhas Chandra Bose had all the working departments of a civilian administration as health, women empowerment, research, civil services, and banks. It also has its currency. The provisional government was recognised by several countries.
Initially, the government was being run on crowdfunding from the Indian Diaspora of Malaysia, Singapore, Burma, and other Southeast Asian countries. Soon, Bose felt the need to have a central banking system and currency.
An official notification from the Azad Hind Sarkar declared, “His Excellency Netaji Subhas Chandra Bose inaugurated the National Bank of Azad Hind Ltd., on Wednesday, the 5th April, 1944. His Excellency the Finance Minister of Burma, His Excellency the Ambassador of Nippon, and other distinguished members of the Burmese Government and high ranking Officers of the Imperial Nipponese Army were also present.
“The aims and objectives of the National Bank of Azad Hind Ltd., are primarily two-fold Firstly this Bank will help to mobilise the financial resources of Indians as a part of our programme of Total Mobilisation, and secondly this Bank will serve the interests of Burma where it is now established.
“The Bank will also render service to the Provisional Government of Azad Hind by acting as its Agents.”
In April 1944, Bose was discussing plans to establish a central bank of Azad Hind Sarkar. Everyone was worried about the money. A woman officer of the INA in her book Jai Hind: Diary of a Rebel Daughter noted, “Netaji was discussing finance problems with a Muslim multi-millionaire here in Rangoon. He suggested to him that we must have our own Bank because a Government without a bank is unheard of. Again as soon as Imphal falls, our Government would be issuing its currency, and a bank would be invaluable then. Netaji asked our friend, the multi-millionaire, for his suggestions for it.
“The reply came in the form of a question “Netaji, with how much capital do you wish to make a beginning?” Subhas Babu suggested that fifty lakhs would suffice for the purpose. Prompt was the answer ‘Oh-ho, is that all you want? Then, I myself shall give 30 lakhs, and the rest of the twenty lakhs I guarantee to present to you in a week. And within a fortnight our Bank had taken legal shape and opened its doors to business.”
The man in question was Abdul Ghani. He was an Indian businessman settled in Burma, who had donated his wealth to Bose and Azad Hind Sarkar.
Lt. M. G. Mulkar of the INA later recalled, “Ghani paid more than what he said. He gave a contribution of 63 lakhs of rupees in cash and goods for the maintenance of the Indian National Army. In addition to his princely donation, he also gave an estate called the Ziawari Estate, which is worth several crores of rupees.”
S. A. Ayer was appointed Chairman of the bank while Dina Nath was one of the directors. When the war ended, the bank had 5,343,946 Dollars deposit. Apart from this, jewelry and gold worth 86,310 Dollars were also in the funds of Azad Hind Sarkar.
The bank issued its currency notes which had Subhas Chandra Bose, Mahatma Gandhi, Jawaharlal Nehru, and Lakshmi Sehgal printed over them.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Saquib Salim / October 07th, 2024
City lad Amir Ali will lead the 18-member Indian junior men’s hockey team in the 12th edition of the Sultan of Johor Cup in Malaysia. The team, announced on Sunday by Hockey India, also includes Shardanand Tiwari, a defender also from Lucknow.
The team, which will play under newly appointed head coach PR Sreejesh, will have Rohit as Amir’s deputy, said a Hockey India press release.
India will begin their campaign against Japan on Oct 19, followed by matches against Great Britain (Oct 20), hosts Malaysia (Oct 22), Australia (Oct 23), and New Zealand (Oct 25). The top two teams will advance to the final, scheduled for Oct 26.
Amir, son of a motorcycle mechanic Tasawar Ali, used to help at his father’s makeshift shop as a child. He began his hockey journey at the age of 10 at the KD Singh ‘Babu’ Society ground, where he was groomed by his coach, Rashid Aziz Khan. He was also guided by veteran players Syed Ali and Sujeet Kumar, who run the ‘Babu’ Society.
Talking about Amir, Rashid said, “Amir and his brother Shahrukh learned the basics of hockey from me. Amir is a very hardworking boy, and his growth is commendable.”
“After being announced as the Indian junior captain, Amir called me to share the news. I wish him and Shardanand Tiwari a fantastic career,” Rashid added.
Meanwhile, Amir’s brother Shahrukh was ecstatic over the news. “I am very happy that Amir will lead the country in the Sultan of Johor Cup,” he said, adding that he couldn’t talk to Amir as he was representing the Uttar Pradesh team in the All India KD Singh ‘Babu’ Tournament, but he will meet him soon.
“I must thank Rashid Aziz, Sujeet Kumar, and Syed Ali, and express my gratitude to the chief selector of Hockey India, RP Singh, for promoting hockey in Uttar Pradesh and supporting the players,” he said.
source: http://www.timesofindia.indiatimes.com / The Times of India / Home> News> Sports News> Hockey News / by Fazal Khan, TNN (headline edited) / October 07th, 2024
By Nikhil Mandalaparthy. Nikhil is a journalist, community activist, and consultant focused on religious pluralism and social justice in South Asia and North America. He is the curator of Voices of Bhakti, a digital archive that showcases translations of South Asian poetry and art on religion, caste, and gender. He recently served as Deputy Executive Director of Hindus for Human Rights and is currently conducting research as a 2024-25 Luce Scholar.
Editor’s Note: This story was supported by the Pulitzer Center for Crisis Reporting.
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kitne pyare hai yeh badshah jis pe hum marte hain yeh haqeeqat hai tasawwur mein unka deedar karte hain unka roza hai beshaq maqaam-e-madad hum ghareeb ki taqdeer ko acche mein badal dete hain
How loving is this Badsha whom we “die” for The truth is: in our imagination, it’s him we see Without a doubt, his tomb is the destination for help; He changes our unfortunate destinies to good.
– Iqbal Sarrang (2002) (Translated by Goolam Vahed, with edits
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Mazaar of Badsha Peer, Durban, South Africa / Source: Author
In the historic Brook Street cemetery in Durban, South Africa, a gleaming white and gold structure towers over dozens of tombstones. This is the mazaar (tomb) of Sufi saint Badsha Peer. Thousands of miles from his birthplace in southern India, he is said to have found his final resting place here in 1894.
Inside the shrine, an inscription declares that this is “The MAQAAM (Resting Place) Of The King Of Africa – HAZRATH SHAYKH AHMED BADSHA PEER (RA)”.
Visiting Badsha Peer’s shrine challenged much of what I was told about South African Indian identity and history. In my conversations with South African Indians, I was told that most Muslims in the community were Gujarati or Konkani, and that most South Indians were Hindu or Christian. But here I was, at the shrine of a Muslim saint who was also South Indian. I was intrigued—and confused.
Digging deeper, I found that the story of this “King of Africa,” Badsha Peer, is a tale of multiple migrations, across the Deccan, South India, and beyond. His story involves Konkani Muslims and Hyderabadi Sufi teachers traveling to colonial Bombay, and Tamil and Telugu indentured workers making the long and treacherous journey from Madras to South Africa.
Tracing the story of Badsha Peer—and Soofie Saheb, the man who popularized his memory—shines light on how Indian religious, linguistic, and regional identities were transformed in the Deccan and South Africa, during the colonial period and through indenture and migration.
Locating Badsha Peer in History
Pinning down the historical Badsha Peer is difficult. Goolam Vahed, a scholar of South African Indian and Muslim history, describes the saint as having a “sketchy biographical profile and unclear genealogy”.
Ashwin Desai and Goolam Vahed write of a Sheikh Ahmed who arrived from Chittoor (modern-day Andhra Pradesh) or Arni in North Arcot district (modern-day Tamil Nadu) on the first ship from India, the SS Truro, which arrived on November 16, 1860. On the other hand, Nile Green, a historian of Indian Ocean Muslim networks, points to a Sheik Ahmed from Machilipatnam (modern-day Andhra Pradesh) who arrived a month later, in December 1860, on the Lord George Bentinc.
Either way, according to oral tradition and popular anecdotes, Badsha Peer is remembered as arriving with the first indentured laborers from India. A man of great spiritual power, he is popular for the miracles he performed on the colonial sugarcane plantations, such as accomplishing his tasks in the fields while simultaneously meditating all day.
According to Nile Green, South African oral traditions declare that he was “released early from his indenture due to ‘insanity’”, which was later given a Sufi interpretation as “spiritual rapture (jazb).” Following his release, he is said to have lived the rest of his life as a faqir (mendicant) around the Grey Street mosque until his death in 1894.
Muslims like Badsha Peer made up about 10 percent of the approximately 152,000 Indians who were brought to South Africa as indentured workers; over 80 percent were Hindu. Around 44 percent of indentured Muslims departed from Madras, and among these workers, over 60 percent came from four areas: Arcot (31 percent), Malabar (14 percent), Madras (11 percent), and Mysore (7 percent).
Indentured Muslims, like Hindus, largely came from marginalized castes. In his shrine, Badsha Peer’s caste is simply listed as “Muslim” and “Mohamedan”, which is how around half of indentured Muslims named their caste according to immigration records.
However, Desai and Vahed mention Badsha Peer’s caste as julaha (weaver). He may have been from the Dudekula community , a Telugu-speaking Muslim caste associated with weaving and cotton cleaning.
Soofie Saheb and His “Overpowering Influence”
Shrine of Badsha Peer, Durban, South Africa / Source: Author
The reason that Badsha Peer is remembered today is due to the efforts of a non-indentured Indian migrant. This pivotal figure is Shah Ghulam Muhammad (d. 1911), popularly remembered in South Africa as “Soofie Saheb.”
Soofie Saheb was born into a Konkani Muslim family in the town of Ibrahimpatan in Ratnagiri district. The family held a high social status on account of its claim to descend from Abu Bakr, the first caliph of Islam. After studying in Kalyan, he departed for Bombay. Nile Green situates his move within “a much larger migration of Konkani Muslims to the city that had taken place over the previous decades”.
In the early 1890s, Soofie Saheb became a disciple of Habib ‘Ali Shah (d. 1906), a Sufi teacher of the Chishti order. Habib ‘Ali Shah himself was a migrant from Hyderabad who developed a following primarily among Konkani Muslims in Bombay, particularly workers around the Mazgaon dockyard. In 1895, Soofie Saheb was instructed by his teacher to go to South Africa to spread the message of the Chishti order to the indentured Indian population.
Soon after arriving in Durban in 1895, Soofie Saheb “encountered a situation of close proximity and mixing between Muslims and the large majority of Hindu laborers,” as anthropologist Thomas Blom Hansen writes . Faced with the fact that “Muslims participated widely in Hindu rituals and festivals”, Soofie Saheb began to promote a more “proper” Islamic identity for indentured Muslims. Similar efforts would soon take place among the Hindu community as well, led by Arya Samaj missionaries like Bhai Parmanand and Swami Shankaranand.
One of the first actions of Soofie Saheb in South Africa was to build a shrine over Badsha Peer’s grave, which he is said to have identified through a dream or vision. Shortly afterwards, in April 1896, he purchased a plot of land on the banks of the Umgeni river, upon which he built a complex that included a mosque, khanqah, madrasa, and Muslim cemetery.
Interestingly, the legal documentation for this purchase was prepared by a young Gujarati lawyer who had arrived in South Africa just a few years prior: Mohandas K. Gandhi. Vahed writes that “Between 1898 and his death in 1911 Soofie Saheb built 11 mosques, madrasas and cemeteries all over Natal.”
Reimagining South Asian Languages and Religions in South Africa
A book published by Soofie Saheb’s madrasa in 1970 includes this quote by a Hindu observer: “there were many Tamil-speaking Muslims who, but for the recitals of the Koran, were by tradition and culture typically South Indian. Soofie Saheb’s mystic personality had an overpowering influence on the Muslim community widely scattered.” (emphasis mine)
This framing positions South Indian and Muslim identities as mutually exclusive, with the suggestion that shifting towards a more explicitly Muslim identity necessitated shifting away from South Indian culture. The framing also implicitly links South Indian and Hindu identities together.
What was the nature of Soofie Saheb’s “overpowering influence” among indentured Muslims in South Africa? As Nile Green has noted, Soofie Saheb promoted the Urdu language as core to Muslim identity, even though few indentured Muslims spoke the language.
Green argues that Soofie Saheb was simply following “specific currents of linguistic change in his own Konkani community in India, in which the use of Urdu spread significantly during the early twentieth century, partly as a result of migration” from the Konkan coast to Bombay. Similar developments had taken place elsewhere in the Deccan, such as the rise of Urdu in Hyderabad State in the 1880s as the prestige language of education and social status.
Soofie Saheb’s efforts made Badsha Peer the most revered Sufi saint in South Africa. At the same time, he promoted a cosmopolitan, Urdu-centric Muslim identity that likely would have been unfamiliar to Badsha Peer himself, as a Telugu- or Tamil-speaking indentured Muslim.
These shifts were perhaps aided by the fact that in decades following Soofie Saheb’s death in 1911, many South Indian associations in South Africa adopted explicitly Hindu orientations.
For example, a year after the Andhra Maha Sabha of South Africa was formed in 1931, the organization became an affiliate of the South African Hindu Maha Sabha. The Andhra Maha Sabha’s logo is a Telugu-script Om, and the organization’s headquarters in the Indian township of Chatsworth includes an elaborate Venkateswara temple, which was built in 1983.
Thus, on one side, Telugu cultural associations in South Africa defined Telugu and Hindu identities as synonymous, while Muslim leaders like Soofie Saheb consolidated an Urdu-oriented Muslim identity.
South Asian Legacies: Shared Devotion at Badsha Peer’s Shrine
Interior of the Shrine for Badsha Peer / Source: Author
Although Badsha Peer is remembered as coming from Andhra Pradesh or Tamil Nadu, Soofie Saheb’s emphasis on an Urdu-centric Muslim identity means there is little to no visible South Indian influence in the rituals and practices associated with his shrine today.
And yet, despite Soofie Saheb’s activities to consolidate a distinct Muslim identity among indentured Indians, Badsha Peer’s shrine became a site for prayer, pilgrimage, and worship for Indians across regional and religious identities. In a way, his shrine provided a conduit for older South Asian practices of multi-religious devotion, such as reverence for Sufi mazaars and dargahs.
From the earliest years of the shrine, non-Muslim devotees played a role—Goolam Vahed notes that in 1917, “A corrugated iron structure was erected by a Hindu, Bhaga, around the dome” of the shrine. In 2002, one of the qawwali groups performing at the saint’s urs (death anniversary) was led by a Hindu singer.
Community archivist Selvan Naidoo, director of the 1860 Heritage Centre, recalls that “In my early childhood days, such was the power of this place that my staunch Tamil mother would often take us there to pray at this great place of indentured reverence.”
This reverence for Badsha Peer continues to this day. Mark Naicker, an interfaith activist in Durban from a Catholic family, shared with me that “sometimes you hear Hindus also go to Badsha Peer … when people have a baby, they would go to that shrine” to seek blessings.
It has been over 160 years since Badsha Peer and the first indentured Indians set foot on South African shores. He is a unique figure in South African Indian history. Unlike most indentured Indians, he was Muslim. Unlike most Indian Muslims in South Africa, he was from southern India. And unlike nearly any other indentured Indian Muslim in South Africa, he is revered as a saint whose power is manifest even to this day.
Badsha Peer’s story, intertwined with that of Soofie Saheb, provides us with a glimpse into how Indian identities were transformed and reconfigured in South Africa. “Muslim” and “South Indian” identities took increasingly divergent paths. And yet, despite these shifts, his memory lives on, drawing devotees from across religious and regional backgrounds who seek the blessings of this “King of Africa.”
source: http://www.maidaanam.com / Maidaanam / Home / by Nikhil Mandalaparthy / June 17th, 2024
Hyderabad, TELANGANA / SAUDI ARABIA / California, U.S.A :
Hyderabad:
Syed Burhan Badshah Quadri alias Salik, a well-known media person in the Kingdom of Saudi Arabia, lost a five-year long and painful battle with cancer in Santa Clara, California, the USA, on Thursday (December 22).
Burhan, as he was known among most of his friends, came from a traditional and elite family of Hyderabad. He was 74 years old.
His father Syed Kaleemullah Qadri was the last Subedar of Hyderabad of the Nizam era. After the Police Action of 1948 he was arrested and released after some time. After he was reinstated he worked as head of several departments before his superannuation.
Burhan is survived by his wife Shahnaz and four children–two daughters and two sons.
Burhan after completing his bachelor’s degree with the Nizam College had joined Nizams Sugar Factor as a management trainee and moved over to the Kingdom of Saudi Arabia somewhere in the mid-seventies.
Within few years of him arriving in the Kingdom, he became one of the topnotch executives from India. He worked with several companies and finally began his own advertising agency Zee Ads which counted many major companies among its clients. He was one of the few Indian executives in the Kingdom at that time who owned a BMW and lived comfortable, if not luxurious, life. The company had to be closed down owing to some managerial issues. From there started the next phase Burhan’s life.
Among a host of his close friends who are deeply bereaving his loss are Mohammad Majid Ali, Nadir Yar Khan, Zahyr Siddiqi and Syed Inamur Rahman Ghayur.
Burhan a photographer by passion took keen interest in the political developments taking place in India and expressed his opinion without any hesitation. His talk which he considered free and frank was painful for many of his friends. Among his favourite personalities was Nawab Mir Osman Ali Khan, the last Nizam of Hyderabad. He would never keep quiet if he heard any negative comment about the Nizam. In his eyes the Nizam was a symbol of tolerance, development and Hindu-Muslim unity.
It is not yet known when and where he would laid to rest.
source: http://www.siasat.com / The Siasat Daily / Home> Obituaries / by Mir Ayoob Ali Khan / December 23rd, 2022
Wajid Khan Artist with the portrait of Mahatma Gandhi he made with nails.
Few artists are as passionately obsessed with Mahatma Gandhi as Wajid Khan, whose love and reverence for Gandhi manifest in extraordinary ways through his art. Wajid’s devotion to the Father of the Nation is evident not only in the subjects of his artwork but also in the innovative techniques he uses to create them. Whether by assembling nails, arranging goggles, or using other unconventional materials, Wajid Khan’s portrayal of Gandhi is a testament to his deep admiration.
Wajid Khan a multifaceted artist—a portraitist, sculptor, inventor, and patent holder—known for pushing the boundaries of traditional art. He specializes in creating intricate works of art using unconventional materials such as iron nails, bullets, metal, stones, automobile parts, medical equipment, iron rods, and more. His passion for creativity is boundless, and his art often reflects his deep emotions and thoughts about the world and the figures who have shaped it.
Among his many talents, Wajid’s ability to carve canvases using iron nails has garnered international acclaim. His work has earned him places in prestigious records such as the Guinness Book of World Records, Limca Book of Records, and Asia Book of Records. His artistic prowess is admired from Mumbai to Dubai, captivating both art connoisseurs and the general public with his exceptional nail art.
Although Wajid has made portraits of numerous iconic personalities, including Indira Gandhi, Jawaharlal Nehru, Sardar Patel, Dhirubhai Ambani, and Nelson Mandela, his fascination with Mahatma Gandhi stands out. His first portrait, fittingly, was of Gandhi—a powerful expression of his love and passion for the man who led India to independence. Wajid meticulously used thousands of iron nails to craft this portrait, each nail symbolizing the unwavering dedication and perseverance Gandhi embodied throughout his life.
Wajid’s connection to Gandhi goes beyond artistic inspiration. His admiration for Gandhi stems from the values of patience and truth that Gandhi represented. “There are many qualities in Gandhiji that impressed me deeply,” Wajid shared in an interview. “His power of patience and his commitment to truth are what stand out the most. For me, those who hold onto patience and never lie are truly great individuals.”
One of the moments that left an indelible mark on Wajid was when he visited a museum and saw letters written by Gandhi in which the leader openly admitted his mistakes. “It takes a big heart to admit one’s mistakes in public,” Wajid reflected. “I greatly admire Gandhi’s patience and steadfastness.”
Wajid’s connection to Gandhi also has personal roots. He fondly recalls stories from his grandfather, who would attend Gandhi’s meetings during the freedom movement in India. “My grandfather used to tell us about the time when he was very young and would participate in Gandhi’s meetings. Enthusiastic crowds would gather to listen to Gandhi, and when they returned, they were always calm and composed,” Wajid recounted. The calm demeanor Gandhi inspired in his followers left a profound impact on Wajid, influencing both his life and his art.
In one of his most ambitious projects, Wajid demonstrated the extent of his dedication to honoring Gandhi. He organized an event where 6,000 people were gathered in a stadium, carefully arranged in a formation that created a massive portrait of Gandhi. This live depiction showcased not only Wajid’s artistic genius but also his ability to bring people together to celebrate Gandhi’s legacy.
Wajid Khan’s artistic journey is a remarkable blend of creativity, innovation, and an unyielding devotion to Gandhi’s principles. Through his portraits, sculptures, and inventive techniques, he continues to keep the spirit of Gandhi alive, inspiring others with the same values of patience, truth, and perseverance that Gandhi embodied.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Indian Muslim> Positive Story / by Syed Zubair Ahmad / October 02nd, 2024
In a remarkable achievement, Dr. Faizuddin Ahmed, an Assistant Professor in the Department of Physics at the University of Science and Technology Meghalaya (USTM), has once again been recognized among the world’s top 2% scientists by Stanford University, USA.
This marks the fifth consecutive year that Dr. Ahmed has received this prestigious honor, showcasing his unwavering contributions to scientific research, reported The Hindustan Times.
Despite ongoing political scrutiny of USTM, a Muslim-owned university, by Assam Chief Minister Himanta Biswa Sarma, the institution has continued to excel academically.
Under the leadership of founder Mahbubul Hoque, USTM has nurtured a diverse student body, with 80% of its students being Hindu. Dr. Ahmed’s recognition further affirms the university’s commitment to academic excellence and inclusivity.
The list, published on September 16, 2024, highlights global scientific excellence, with Dr. Ahmed being honored for his groundbreaking research in Theoretical Physics, particularly in the areas of General Relativity and quantum mechanics. Over the course of his career, he has published 165 research papers in top-tier Scopus-indexed journals, including the European Physical Journal C, Journal of Cosmology and Astroparticle Physics, and Annals of Physics.
Expressing his gratitude, Dr. Ahmed stated, “Being recognized by Stanford University for five consecutive years is a humbling experience. This honor is a testament to the value of persistence, research, and the pursuit of knowledge. I owe a great deal of gratitude to USTM and my colleagues for their unwavering support.”
Dr. Ahmed’s academic journey began at Bholanath College, Dhubri, where he completed his undergraduate degree in 2006. He went on to pursue his master’s and PhD at Gauhati University, receiving his doctorate in 2016.
His consistent recognition on the global stage not only highlights his individual brilliance but also positions USTM as a hub for scientific research and innovation, standing tall against the political challenges it faces.
source: http://www.radiancenews.com / Radiance News / Home> Latest News> Pride of the Nation / by Radiance News Bureau / September 21st, 2024
Mufti Ismail Menk is a renowned Islamic scholar, preacher, and motivational speaker from Zimbabwe. He is known for his lectures on various Islamic topics, including the importance of understanding the Quran and the Hadith, and how to apply Islamic teachings in daily life.
Early Life and Education
Mufti Menk was born in Harare, Zimbabwe, in 1975. He comes from a family of Islamic scholars, with his grandfather and father both serving as imams. From a young age, Menk had a strong interest in Islamic studies and began studying the Quran and Hadith under the guidance of his father and other scholars in his community.
In 1992, Menk traveled to Saudi Arabia to further his studies in Islamic theology and jurisprudence. He studied at the Islamic University of Madinah, where he earned a degree in Islamic studies.
Personal Life
Mufti Menk is married and has children. He is known for leading a simple and humble lifestyle, and is dedicated to spreading the teachings of Islam to as many people as possible.
Career
After completing his studies in Saudi Arabia, Menk returned to Zimbabwe, where he began giving lectures and leading Friday prayers at the mosque in his hometown of Harare. He quickly gained a reputation as an inspiring and knowledgeable speaker, and began giving lectures and leading workshops across the country.
In addition to his work in Zimbabwe, Menk is also a popular speaker at Islamic conferences and events around the world. He has delivered lectures and led workshops in countries such as the United Kingdom, the United States, South Africa, and Australia. He has also been invited to speak at many universities and Islamic institutions worldwide.
Mufti Menk is also active on social media and has a large following on platforms such as Twitter, Facebook, and YouTube. He regularly posts videos and articles on various Islamic topics, and is known for his concise and easy-to-understand explanations of complex concepts.
Mufti Menk is also the director of the Daarul Ilm of Zimbabwe, a non-profit organization that runs madrasahs, orphanages and schools in Zimbabwe.
Overall, Mufti Menk is a respected and influential Islamic scholar and preacher, known for his ability to make Islamic teachings accessible and relevant to people of all backgrounds. His work has helped to promote understanding and harmony within the Muslim community, and his lectures and writings continue to inspire and guide people on their spiritual journey.
Mufti Menk on Social Media
source: http://www.thecognate.com / The Cognate / Home> Business / by The Cognate News Desk / January 12th, 2023
The Salamat Ras departed Surat in India on the 20th September 1676, carrying hundreds of pilgrims from Gujarat. On board was Safi ibn Vali; unlike the other pilgrims, his journey was sponsored by Zib al-Nisa, daughter of the Mughal emperor Aurangzeb (1658-1707). Along with completing his Hajj, Safi ibn Vali was given the task of creating a Hajj guidebook for future pilgrims. Presumably aimed at Indian pilgrims like himself, the ‘Anis al-Hujjaj’ (The Pilgrim’s Companion) contains advice regarding all aspects of the pilgrimage, including the journey to Jidda by sea.
His book is but one of many surviving pilgrimage guidebooks, from various parts of the Islamic world, forming a long-established tradition. They are typically accompanied by diagrammatic views of the holy sites, and Anis al-Hujjaj is no different in this respect. What sets it apart, however, is its use of colourful illustrations depicting various scenes of the pilgrimage, as well as the remarkable accuracy of its maps.
Safi ibn Vali’s Anis al-Hujjaj (‘Pilgrims’ Companion’), possibly Gujarat, India, circa 1677–80. Ink, gold and opaque watercolour on paper; modern leather binding. 3 separate folios show here side by side. Nasser D. Khalili Collection of Islamic Art. Copyright Nour Foundation. Courtesy of the Khalili Family Trust.
The illustration below is a map of Jidda. Jidda was a major port for pilgrims arriving for Hajj, and is thought to have been founded by Caliph Uthman in 647 AD. Safi ibn Vali, arriving at the port himself, maps major parts of the city. Archaeologist Dr Geoffrey King examined the map and found that the vast majority of places and landmarks depicted lie in the same position today.
Nasser D. Khalili Collection of Islamic Art. Copyright Nour Foundation. Courtesy of the Khalili Family Trust.
The upper section of the map depicts Hawa cemetery, thought to be the burial place of Eve, the mother of humanity. While the pink markers represent other graves, the black square indicates the head side of the resting place of Eve (peace be upon her), the white square her naval, and the gravelly area her feet. In Safi ibn Vali’s time, her grave, which is more than 100 feet in length, would have been marked by some sort of edifice. It is possible that the structure that can be seen in the image below, an illustration from 1894, or one similar to it, was what he saw two centuries earlier. The structure is no longer standing; it was destroyed in 1975 and covered with concrete by Saudi religious authorities.
Illustration of the Tomb of Eve in 1894, Jidda.
The middle section of Safi ibn Vali’s map shows the old city of Jidda. When examining the area, Dr King found that everything was accurately placed; a parade of shops and houses in the old city, as well as the surrounding roads, are all found in the same position today. There is however, one surprising discrepancy; an obvious landmark was mapped by Ibn Vali on the wrong side of the road. The green-domed Shafi’i mosque is shown in the Anis al-Hujjaj on the east side of the main street, whilst today it can be found on the west side; “This confuses me- was this main street in Jidda on a different alignment when the Anis al-Hujjaj was composed, or is it a simple error?” Given the remarkable accuracy of the map in every other way, King says this discrepancy is especially puzzling. The Shafi’i mosque is the oldest mosque site in Jidda; its floor is well below street-level, a fact that, according to Dr King, indicates that it predates the Shafi’i period. The oldest standing part of the mosque today is its Ayyubid minaret, dating back to the 13th century.
Nasser D. Khalili Collection of Islamic Art. Copyright Nour Foundation. Courtesy of the Khalili Family Trust.
Since there is no question over the identity of the mosque depicted by Safi ibn Vali, further research needs to be conducted to reach a clear conclusion over the discrepancy. In the foreground of the Jidda map, the governor of the city is shown welcoming pilgrims. There are numerous such illustrations in Safi ibn Vali’s book, depicting various scenes of the Hajj. On the folio below, pilgrims are shown on the day of Eid al-Adha. In the top right hand corner, pilgrims in ihram throw stones at the three pillars representing shaytan, while others have their heads shaved after completing the rites of the Hajj. In the foreground, animals are being slaughtered for the Eid sacrifice.
Safi ibn Vali also made mention of various holy places to visit that are not part of the Hajj itself. The illustration below is a typical diagrammatic view found in the tradition of Hajj guidebooks. According to the captions, the building in the upper section marks the birthplace of the Prophet Muhammad (peace and blessings be upon him). In Ibn Vali’s time, the blessed area was marked by a small mosque with a courtyard and dome. Today a simple library building built in the 1950’s stands over the area. Depicted beneath the upper section are the birthplaces of Lady Fatima and Abu Bakr al-Siddiq (may God be pleased with them both) as well as the Madrassa of Sultan Sulayman and a Sufi lodge of the Bektashi order. The clothes worn by the visitors indicate their various nationalities.
Nasser D. Khalili Collection of Islamic Art. Copyright Nour Foundation. Courtesy of the Khalili Family Trust.
While Safi ibn Vali’s Anis al-Hujjaj is not unique in its function, the accuracy of its map of Jidda, and possibly others, such as Surat in India and Mocha in Yemen, which are also represented, is remarkable, setting it apart from other guidebooks of the same genre. Its colourful illustrations give the viewer a sense of the energy of the pilgrimage, as well as the diversity of the pilgrims represented. Given that many of the sites Ibn Vali illustrates no longer exist in the same form, his work takes on added historical importance, preserving a past all but lost to modernity.
Bibliography
L. York Leach, Paintings from India, The Nasser D. Khalili Collection of Islamic Art, volume VIII, London 1998, cat.34, pp.124–9.
J.M. Rogers, The Arts of Islam. Masterpieces from the Khalili Collection, London 2010, cat.332–41, pp.284–7.
source: http://www.sacredfootsteps.com / SacredFootsteps.com / Home>Asia> Arabia> History / by Zara Choudhary
The new management committee for the school was announced on Tuesday and will be headed by Shahnas Abdul Jaleel as chairperson.
The other members were Sajida Husna, Sumaiya Sangreskop, Shahzeen Eram, Pashim Ali and Syed Zafer Ali.
Photo of Shahnas Abdul Jaleel
Jeddah:
In a significant development, the governing body of the Indian International School, Riyadh (IISR) is now led by women, with four of the six members being women.
The new management committee for the school was announced on Tuesday and will be headed by Shahnas Abdul Jaleel as chairperson. The other members were Sajida Husna, Sumaiya Sangreskop, Shahzeen Eram, Pashim Ali and Syed Zafer Ali.
The four women in the management committee are in addition to principal Meera Rahman. Previously all management committees had seven members, however, this time only six members were named. Shahnas is a software engineer working in Saudi Arabia and is a native of Ernakulam in Kerala and is a mother of two. Her husband also works as a software engineer.
The women in leadership roles in the school is expected to change the dynamics, especially in matters of the academic affairs of the students. The community-run schools under the patronage of the Indian Embassy play a pivotal role in Indian community affairs in the Kingdom. It is noteworthy to mention that earlier, Dr. Hemalatha Mahalingam was nominated as chairperson of Jeddah’s Indian International School.
Interestingly, social reforms unleashed by Saudi Arabia’s Crown Prince Mohammed Bin Salman have brought sweeping changes in the Kingdom wherein women benefitted the most. The country, where women for decades had a restricted role in public, is now embracing their potential.
source: http://www.telanganatoday.com / Telangana Today / Home> India / by Irfan Mohammed / September 06th, 2024
Following a remarkable performance of 2 minutes and 59.05 seconds at the World Athletics Championships in Budapest on Saturday night,…
Following a remarkable performance of 2 minutes and 59.05 seconds at the World Athletics Championships in Budapest on Saturday night, the Indian 4×400 meter relay team consisting of Muhammed Anas, Amoj Jacob, Muhammed Ajmal Variyathodi, and Rajesh Ramesh gained widespread recognition.
This lesser-known relay group not only shattered the Asian record but also accomplished a historic feat by becoming the first Indian team to qualify for a World Championship final.
Muhammed Ajmal, a 24-year-old Indian track and field athlete, specializes in 400m sprints. His motto is straightforward: “Hear the bang and just run.” Gradually making his mark in the national scene, he aspires to progress further and achieve significant success in the international arena.
More about Muhammed Ajmal Variyathodi:
Born on June 1, 1998, in Palakkad, Kerala, Muhammed Ajmal initially embarked on his sports journey as a soccer player while growing up in Palakkad. He participated at the U-19 state level in football until his coach, Nandakumar sir, recommended that he shift his focus to running. This marked the beginning of Ajmal’s transition from a 100m sprinter to his current role as a 400m sprinter.
Indian athlete Muhammed Ajmal originally started as a 100m sprinter but eventually transitioned to the 400m category under the guidance of his coaches. In his very first 400m race, he achieved an impressive time of 46.91 seconds, securing the gold medal at the National Services Championships held in Bhubaneswar.
Muhammed Ajmal discussed his transition in an interview, saying, “In India, there’s a higher chance of competing in international events in the 400m. Otherwise, you need to be exceptional as a sprinter to make it in the 100m.”
His goal is to surpass the national record set by another athlete from Kerala, Mohammed Anas, who achieved a time of 45.21 seconds.
At the 7th International Sprint & Relay Cup held at Atatürk University Stadium in Turkey, Ajmal secured the third position with a timing of 46.04 seconds. In 2021, he clinched the gold medal at the Inter-Services Championship with a time of 46.91 seconds. He had a strong start in 2022 by winning gold at the Indian Grand Prix, finishing in 46.78 seconds.
He followed up his success by earning a silver medal at the National Inter State Senior Athletics Championship. There he improved his timing to 46.48 seconds. Ajmal is now dedicated to performing well at the upcoming Commonwealth and Asian Games later this year.
Muhammed Ajmal’s Athletic Accomplishments:
Muhammed Ajmal has emerged victorious at the National Athletics Championship on two occasions.
He secured a gold medal at the Indian Grand Prix in the year 2022.
In 2021, he earned a gold medal at the National Federation Cup.
Interesting Tidbits about Muhammed Ajmal:
His initial aspiration was to become a soccer player.
He shares a strong friendship with the national record holder, Mohammad Anas Yahiya.
Major Achievements:
1x In the Top 8 at World Championships
1x Asian Championships Silver medallist
Alongside, 1x In Top 8 at Commonwealth Games
1x In the Top 8 at Asian Championships
2 x National Champion
1 x Current Asian Record holder – 4x400m
source: http://www.thestatesman.com / The Statesman / Home> Who Is / by Statesman Web / August 28th, 2023
