In a momentous stride towards recognition, Kamran Khan, a distinguished Kashmiri currently based in Chennai, has been honoured with the Australian Government’s prestigious Australia Day Achievement Medallion.
Bestowed on January 26, 2024, this accolade is a recognition for exceptional performance in government projects or core duties, by Australian Government departments and agencies.
Presently Kamran serves as Senior Director for South Asia for Australian Trade and Investment Commission, Australian Government.
He has been a diligent student at the revered Burn Hall School in Srinagar.
In 1992, he left Kashmir to pursue his remaining education and graduated in Automotive Engineering at the University of Madras, where he ranked 3rd across the state of Tamil Nadu, showcasing his academic prowess.
Since 2010, his strategic acumen has been pivotal in shaping the infrastructure industry and fostering foreign direct investment into Australia as part of the Australian Trade and Investment Commission, under the Australian Federal Ministry of Trade and Investment, exemplifying his commitment to economic growth and global collaboration.
As the first Kashmiri to receive the Australia Day Achievement Medallion, Kamran stands as a symbol of pride for Jammu and Kashmir, showcasing the immense talent emerging from the region.
Beyond the accolades and titles, Kamran Khan embodies the spirit of a reformer, committed to ushering in positive change for his community and country.
His recognition by the Australian government not only celebrates Kamran’s achievement but also serves as an inspiration for the entire Jammu and Kashmir community and symbolizes the possibilities that arise when perseverance meets opportunity.
source: http://www.risingkashmir.com / Rising Kashmir / Home / by RK News / February 02nd, 2024
A class 11 student from India hopes to bring a new level of awareness to the Syrian Civil War with her debut novel, ‘When the Sky Wrote Back’. The book has been published by Delhi-based Bluerose Publishers and is 341 pages long.
The author, Mariyam Imbisat, is a 16-year-old student at Azaan International School in the Indian city of Hyderabad. The teenage writer created the character of Noor Ahmar, a young female journalism student from Egypt who travels to Syria undercover to report for a news organisation. The novel depicts the horrors of war, including bombardment, starvation, and fear, as well as the character’s range of emotions.
The Syrian Civil War is an ongoing conflict that started in the Middle Eastern state in March 2011. The United Nations Human Rights Office estimated in 2022 that 306,887 civilians – 1.5% of the total pre-war population – were killed between March 2011 and March 2021 due to the conflict. Since then, the number of dead has just gone up.
In addition to the bloodshed, more than half of Syria’s pre-war population of 22 million have had to flee their homes.
Imbisat says she chose the character of a journalist because she believes in the power of journalism. “The journalists have the power to express the voice of voiceless people, especially in times of conflicts,” Imbisat told Two Circles.
According to Imbisat, the late Al Jazeera correspondent Shireen Abu Aklah inspired the choice of a young Muslim woman journalist as the main character. Aklah was slain in 2022, allegedly by the Israeli Defence Forces (IDF).
Imbisat states that through Ahmar’s journey, she hopes to spread “the message of humanity” to people all across the world. The novel raises awareness of human rights violations and killings through the character’s accounts, as well as advocates for change.
“The story was made for Syria but it has a lesson for the whole world,” she said.
Imbisat began writing the novel four years ago, when she was just twelve years old, as a diary in which she documented Ahmar’s daily life.
“It was difficult to write about something so sensitive like the Syrian war. I used to spend hours reading about conflicts in the world. I was imagining all the scenes in my head,” she added.
Imbisat says she had unwavering support from her parents while she was writing the novel and her mother who is a school teacher helped her regularly with the novel and even helped finding a publisher. The book took more than a month to be edited and published.
The novel concludes with the killing of the young journalist, as Imbisat writes, ‘the young journalist was silent but was not blind’, and all of Ahmar’s recordings and images were released to the world days after her death.
The novel is available online and priced at INR 340.
Tauseef Ahmad is an independent reporter based in Kashmir, India.
source: http://www.twocircles.net / TwoCircles.net / Home> Indian Muslim / by Tauseef Ahmed / January 23rd, 2024
(Left) Habeeb Yusuf Marfani (Right) Subhas Chandra Bose
When Netaji Subhash Chandra Bose launched his fight for the freedom of India from British rule, several likeminded people offered him their whole hearted support and help. But these people and their sacrifices have now been largely forgotten. One such man was Abdul Habeeb Yusuf Marfani, a wealthy businessman who donated all of his fortune totalling one crore and three lakh rupees, to the Indian National Army (INA). Back then it was a princely sum and it helped the INA immensely.
Marfani hailed from the town of Dhoraji in Saurashtra but later the family settled in Rangoon where they set up a flourishing and diverse range of businesses. During the Second World War, When Netaji took charge of the Indian National Army and revived its flagging strength Marfani was the first to come forward to donate a massive amount to the leader for strengthening his army. Netaji honoured him by awarding the Sevak-e Hind medal.
He was the first person who was presented with this medal by Netaji himself. Marfani’s donation was in the form of cash as well as jewellery and property deeds. Reportedly Netaji was very moved by the patriotism and generosity displayed by Marfani. He declared: “I feel very happy about what Seth Marfani has done for the liberation movement. It is extremely commendable.”
Later Netaji realised that after the donation Marfani had become a pauper. So he asked Marfani what he wanted in return for donating his entire property. Marfani replied: “Give me the uniform of a soldier of the INA. I have donated my valuables. Now allow me to give my blood. I only want freedom for India and nothing else.”
His grand gesture inspired many others to come forward with donations. Several of the donations came from poor people like farmers, daily wage earners and coolies too. They donated whatever they could even if it was a few meagre rupees. In fact, Netaji was caught in two minds about whether it was right to take away the small earnings of these poor people. But at that stage one of his aides told him that he should not reject their sentiment or they will feel hurt and therefore Netaji obliged.
The qualities of generosity and sacrifice are held in high esteem in all cultures throughout the world. All people recognise that it takes a big heart and a great soul to be so generous. Whenever Netaji and his deeds are remembered, it is important to also remember the deeds of the men who stood behind the scenes and supported the freedom struggle with everything that they had.
source: http://www.siasat.com / The Siasat Daily / Home> Featured News> by Abhijit Sen Gupta / January 22nd, 2024
Kalpakancheri (Malappuram District), KERALA / Dubai, U.A.E:
Indian recalls journey from being a fundraiser to rebuild a mosque to emerging a tycoon.
A young Azad Moopen at the inauguration of one of his clinics / Image Credit: Supplied
HIGHLIGHTS
Dr Azad Moopen came to the UAE in February 1987 to raise money for the renovation of a mosque in his hometown, Kalpakancheri in Malappuram district, Kerala.
Dr Moopen leased a two-bedroom apartment in Bur Dubai to start a clinic
In 2008, Dr Moopen invited a private equity firm to invest in the company and they valued Aster DM Healthcare at $100 million.
In 2010 and 2011, Dr Moopen was awarded the Pravasi Bharatiya Samman and Padma Shri, respectively, by the Government of India.
Aster DM is listed at NSE and BSE
Dubai:
Azad Moopen came to Dubai 34 years ago to raise money for the renovation of a mosque in his hometown, Kalpakancheri, in the Malappuram district, Kerala. He needed Rs1 million then, or Dh250,000 as per the currency exchange rate in 1987. The plan was just to collect the funds and return home. He had no intention to settle in the UAE.
Destiny, however, had other plans for Moopen – a gold medallist in general medicine and a lecturer at the Calicut Medical College at the time. Looking back, Moopen said it was this noble intention that perhaps set the background for something big to happen in his life.
Fast forward to today, he is now a household name in the UAE. Just about everybody in the region knows him well as the multi-billion dollar businessman and developer of health-care facilities in the UAE and Asia-Pacific region. He is the chairman and managing director of Aster DM Healthcare, a conglomerate in the Middle East and India that Moopen founded in December 1987, just ten months after arriving in the UAE to raise funds for a mosque.
According to a report published in September 2018, he owned and managed 21 hospitals, 113 clinics and 216 pharmacies. The health-care company serves 50,000 patients a day in nine countries. In 2018, Aster treated 17 million patients across all its facilities. Of this these, 15 million patients were from the Gulf Cooperation Council (GCC) countries, while two million were from India.
In 2017, Forbes ranked him sixth on the ‘Top 100 Indian Leaders in UAE’ list and his total wealth was estimated at approximately $5.9 billion (Dh21.7 billion).
How it all started
“When I finished collecting money for the mosque reconstruction, my job was over in the UAE. It was time to return home, but when I went home, I was not happy. There was something pulling me back to this country as there was magic here,” said Moopen. “In June (1987), I came back on a visit to the UAE. I stayed with a friend in Ajman who was a doctor as well. There were plenty of opportunities for a doctor like me and I was raring to tap into some of them.”
Azad Moopen receives a Lifetime Achievement Award / Image Credit: Supplied
Moopen’s friend was setting up a clinic in Ajman and he invited him to join there as a physician. Back in the day, there were no post-graduate doctors practising in Ajman and Moopen, who was a Bachelor of Medicine and Surgery (MBBS) and a Doctor of Medicine, with a a Diploma in treating Tuberculosis and Chest Diseases (DTCD), was already highly qualified. In fact, his varied degrees made him quite a sought-after doctor in Ajman.
“But my friend bowled me a googlie, as we say in cricketing terms! He turned around one day and told me to start a clinic in Dubai. To be honest, I thought he did not like me and that’s why he was pushing me away to Dubai. But I took his advice and today, I believe he is my guardian angel. That moment, when I heeded his advise and came to Dubai, it was the turning point in my life. I know now he was a friend, he was a God-sent and he is ‘the person’ in my life.”
No matter how successful you become in life, you never forget the people who helped you along the way. And this, to me, has been the biggest reason for my success.
– Azad Moopen
In December 1987, Moopen leased a two-bedroom apartment in Bur Dubai close to the Port Rashid area. “Port Rashid was one of the main areas in Dubai where there were many ongoing activities. A lot of people worked here and I wanted to serve them.”
He said the consultation charges were between Dh10 and 15. Some people got reimbursement from their companies while others paid the bills from their pocket.
“The challenge, however, was collecting money from some blue collared workers who could not afford to pay even this amount. So every Tuesday we started offering free consultations for half a day. We also kept sample medicines which we gave to these workers.”
Within a year, the clinic started receiving 100 patients a day. There were just two doctors – Moopen and a gynaecologist.
Dr. Azad Moopen receiving an award from late Indian President APJ Kalam / Image Credit: Supplied
“I myself worked from 8 in the morning until mid-night. But it was becoming very congested and we needed to move to a bigger place,” he said. “I found a three-bedroom apartment in Al Rafa and we moved there. We hired two more doctors – both paediatricians. We were able to see more patients as a result.”
By that time in 1988, Moopen was getting a hang of running a health-care facility. “One of the things we discovered early on was that people came to us for consultation, but were picking up medicines from another pharmacy. So, we thought why not make this in-house? And that is how Al Rafa Pharmacy was born.”
Moopen said that in 2008, he had his real brush with success. “Until then, I was just doing my job of opening clinics, hospitals and pharmacies. I was not really counting or sitting down to see and evaluate the success of my business. In 2008, as part of our expansion plans, we invited a private equity firm to invest with us. They valued our company at $100 million and that reality hit me. We had grown and how! It was an emotional moment for me, reading the valuation report and made me think of how hard the company staff and me had worked to bring it that far,” he said.
Dr. Azad Moopen with his youngest daughter Zeba Moopen who is now a practicing doctor / Image Credit: Supplied
In 2012, a second private equity firm came on board and they valued Aster DM Healthcare at $400 million. “This means we had grown four times in four years. It was massive.”
Today, Aster DM is listed at the National Stock Exchange of India (NSE) and the company’s total revenue in 2019 was fixed at a massive $1.4 billion.
Reason behind this phenomenal success
“Without batting an eyelid I will say that it is my staff, my people, my doctors who have made this company successful. I am blessed and lucky to have these people working for me for decades. Our doctor turnover at the consultant level is as low as five per cent. This means our doctors practically never leave us. And, because of this, our patients never leave us.
Azad Moopen with cricketer Sachin Tendulkar during the latter’s book launch. / Image Credit: Supplied
“No matter how successful you become in life, you never forget the people who helped you along the way. And this, to me, has been the biggest reason for my success. To give you an example, the other day, one of my CEOs brought me a staff member’s performance report. He wanted me to fire him as he was not performing well. When I saw the report I realised he was an old friend’s son. This friend, I remember, had loaned me Dh500 when I had come to the UAE for the first time.”
“As the memories flooded me, I simply refused to sign the sack letter. Instead, I called this young boy and his father and told them about the report. From my part, I have given this boy a second chance. I pray he will make use of the opportunity given to him.”
Challenges
Dr. Moopen during one of his philanthropic activities / Image Credit: Supplied
“There are always challenges in business. If you want your career graph to have a smooth ride, then you must not pick business as your profession. Success in business lies in finding your challenges and meeting them head-on,” said Moopen.
“For example, the UAE’s mandatory insurance has proved to be beneficial for the consumer, but for health-care providers like us, it is a challenge. People would come to us because of our credibility. Now, it has to do with the kind of insurance coverage they have.”
Philanthropy the way to life
Moopen has pledged to give 20 per cent of his wealth to charity. An off-shoot of this has been the ‘Aster Volunteers’ programme to help patients with free consultations, treatment and surgeries. More than 900,000 lives have been touched by the programme.
Dr. Moopen with his family in an earlier picture / Image Credit: Supplied
In 2010 and 2011, Moopen was awarded the Pravasi Bharatiya Samman and Padma Shri, respectively, by the Government of India.
Dr. Azad Moopen awarded the coveted Padma Shri in 2011 / Image Credit: Supplied
“By God’s grace, I have everything in life. Name, fame, wealth, a great family. It is my duty and responsibility now to help others. When I started out, I was in the right place at the right time with the right people. I want others to be in my shoes. I am nearing retirement and my only dream now is to hand over my business to my team of professionals who, I believe, will do a better job than me.”
Dr Valli is the scientist who made the world realise the importance of food grains
He had a comfortable US job that he left to return to India and make it healthy. More than two decades since he launched his mission, India’s ‘Millet Man’ Dr Khadar Valli Dudekula was recognised by the government of India with the civilian honour Padma Shri during the 74th Republic Day celebrations on Thursday, January 26.
Dr Valli is the scientist who made the world realise the importance of food grains. He has numerous researches to his name and has worked extensively for revival of grains over 20 years. As per The Better India, Dr Valli woke up to the problem of diet-related consequences in society around 1986-87 when he came across the case of a girl who had started menstruating at 6 years of age. Shocked by this, he decided to return to his country in 1997 and settled in Mysuru to work towards a healthy society rather than in a foreign nation.
Dr Valli is an independent scientist and food expert. In his pioneering work, he has revived five types of disappearing millets. He is a leading advocate of Millet cultivation and use. He was born in a humble background in Kadapa District of Andhra Pradesh. He pursued his BSc (Education) and MSc (Education) from Regional College of Education, Mysuru before earning a PhD in Steroids from the Indian Institute of Science, Bengaluru. Besides being an agricultural scientist, he is also a homoeopath.
After completing education in India, he became a postdoctoral fellow in environmental science at Beaverton, Oregon for three years. He then worked as a scientist with Central Food Technological Research Institute (CFTRI) for four years before working with DuPont for a year in India and four plus years in the US. He discovered medicinal properties of grains during his research and named 5 specific types of grains he prescribed as “Siridhanyalu”.
source: http://www.dnaindia.com / DNA / Home> India / by DNA Web Team / January 28th, 2023
MILLIONS of people around the world benefit from interest-free baking. But, not many know that the scholar who made it possible within the context of the modern economic system left for his final abode on November 11 in San Jose, some 8,000 miles away from a small village in Northern India where he was born in Gorakhpur in 1931.
Dr. Muhammad Nejatullah Siddiqi left a legacy that will continue to help countless access interest-free loans to achieve their dreams. Nejat means salvation. Dr. Nejatullah’s work proved salvation to people who could not advance their financial growth in the highly competitive world due to a lack of capital. Who would have thought that growing up in colonial India, Dr. Nejat would surpass the peak of academic excellence and achieve professorship in two of the world’s most prestigious universities, the Muslim University of Aligarh and Kind Abdul Aziz University, Saudi Arabia. Indeed, education in British India was reluctant to open the door for an aspiring Muslim student to help develop the Islamic Development Bank, which has financed thousands of development projects worldwide.
But he did it with dedication, commitment, and desire to translate concepts into concrete programs to benefit people. He labored hard to author 63 significant books, hundreds of articles, and thousands of lectures worldwide while pioneering economics based on divine principles of justice and equity.
His most widely read book is “Banking without interest,” published in more than 30 editions between 1973 and 2022. His other works in English include Recent Theories of Profit: A Critical Examination (1971); Economic Enterprise in Islam (1972); Muslim Economic Thinking (1981); Banking Without Interest (1983); Issues in Islamic banking: selected papers (1983); Partnership and profit-sharing in Islamic law (1985); Insurance in an Islamic Economy (1985); Teaching Economics in Islamic Perspective (1996); Role of State in Islamic Economy (1996); Dialogue in Islamic Economics (2002) and Islam’s View on Property (1969). He received two major awards for his work: King Faisal International Prize for service to Islamic Studies and Shah Waliullah Award for his contribution to Islamic Economics.
Describing the future of Islamic Economics, he wrote in 2013 that the changing world would call for five strategic changes in approach: Family rather than the market as the starting point in economic analysis; Cooperation playing a more significant role in the economy, complementing competition; Debts playing a subsidiary rather than the dominant role in financial markets; Interest and interest-bearing instruments playing no part in money creation and monetary management; and, lastly, Maqasid based thinking supplanting analogical reasoning in Islamic economic jurisprudence. In what follows, I’d like to discuss these points to help you get in touch with these challenging propositions.
He wrote about his involvement in Islamic economics.
“I have been involved in Islamic economics most of my life. At school, however, I studied science subjects but switched to economics, Arabic, and English literature for my BA degree at Aligarh Muslim University (AMU), which I joined in 1949. My reading habit influenced my decision. I was devoted to al-Hilal and al-Balagh magazines, published under Maulana Abul Kalam Azad (1888–1958), poet, critic, thinker, and one of the great leaders of the Independence Movement. I also read al-Tableegh and was influenced by the Deobandi scholar Maulana Ashraf Ali Thanawi (1863–1943), the author of the famous book on belief and correct conduct (for women), Heavenly Ornaments. And as most young people of my age and time, I studied the works of Maulana Abul Ala Maududi (1903–1979). Two of Maududi’s pieces deeply impacted me: lectures at Nadwatul Ulama, Lucknow, and a scheme he proposed to Aligarh Muslim University, both in the mid-1940s, later published in a collection titled Taleemat. Under the influence of these ulama – religious scholars – I abandoned science and the engineering career I had planned. Instead, I wanted to learn Arabic, gain direct access to Islamic sources, and discover how modern life and Islamic teachings interacted. I stuck to this mission, even though I had to take several detours stretching over six years – to Sanwi Darsgah e Jamaat e Islami, Rampur, and Madrasatul Islah in Saraimir before I arrived eventually at Aligarh to earn a Ph.D. in economics.
The years spent in Rampur and Saraimir were full of lively interaction with Ulama. We spent most of our time discussing the Qur’an, the traditions of the Prophet, commentaries on the Qur’an, fiqh (jurisprudence), and usul-e-fiqh, or principles of jurisprudence. That this happened in the company of young men my age, fired by the same zeal, was an added advantage. We had each chosen a subject – political science, philosophy, economics – that we thought would enhance our understanding of modern life. We combined modern secular and old-religious learning to produce something that would right what was wrong with the world. We received a warm welcome from Zakir Hussain (1897–1969), the former President of India, then Vice-Chancellor of Aligarh Muslim University; Mohammad Aaqil Saheb, Professor of Economics at Jamia Milliyah Islamia, Delhi; and by eminent teachers at Osmania University in Hyderabad.
Our mission was to introduce Islamic ideas to economics. These were at three levels:
A background provided by Islam’s worldview places economic matters in a holistic framework.
A set of goals for individual behavior and monetary policy,
Norms and values, resulting in appropriate institutions.
Maududi argued that this exercise performed in critical social sciences would pave the way for progress toward an ‘Islamic society. I was fully sold on the idea. We were also influenced by the extraordinary times through which Islam and Muslims were passing worldwide. Islam was ‘re-emerging’ after three centuries of colonization which was preceded by another three centuries of stagnation and intellectual atrophy. The great depression had just exposed capitalism’s darker side, and Russian-sponsored socialism was enlisting sympathizers. We thought Islam had a chance if only a convincing case could be made.
Dr. Nejatullah Siddiqi devoted an entire book to the Objectives of Shariah (Maqasid Shariah). He did not agree with those writers who insisted on the five categories of objectives mentioned by al-Ghazali, claiming that many other purposes come under them in one way or another. He suggested more goals to be added beside and beyond the five mentioned above, such as honor and dignity of humankind, fundamental freedom, justice and equity, poverty alleviation, sustenance for all, social equality, bridging the gap between the rich and the poor, peace and security, preservation of system, and cooperation at the world level. He supports his stand by various verses of the Qur’an and the sayings of the Prophet, especially in dealing with the non-Muslims.”
Dr. Siddiqi surveyed the history of the idea of Shariah objectives. To him, the concept of Shariah objectives has existed from the very beginning of Islamic history. But it was al-Juwayni (d. 478/1085) who first used the term, from whom his disciple al-Ghazali (d. 505/1111) took it and divided it into five categories: Protection of religion, life, reason, progeny, and property. Ibn Taymiyah (d. 728H/1328) introduced the protection of dignity in place of progeny. He also argued that objectives should not be limited to the protection from haram (forbidden) but should include securing benefits. Thus, the number would be unrestricted to five objectives. Ibn al-Qayyim followed the suit of his teacher, Ibn Taymiyah, and included justice among the objectives. He examined the opinions of al-Shatibi (d. 790/1389), Shah Wali Allah al- Dihlawi (d. 1172/1763), and a quick survey of the contemporary literature.
At 91, when he breathed his last in this mortal world surrounded by his life-long partner, three sons, and two daughters, Dr. Nejat had already achieved what only a few chosen ones achieved. He ensured perpetual reward from his creator for his contributions to bringing millions into the fold of economic growth. As a result, marginalized people who lagged because of the lack of capital are in the process of building a stable financial life. Dr. Nejatullah turned concepts of divine justice and equity into practical reality. When he started his work on Islamic banking, there was hardly an institution applying religious principles; now, there are over 500 Islamic banks and thousands of other non-interest-bearing financial institutions. His legacy is there to stay and benefit people worldwide. His work has turned him into a legend, and the future generation would rightly call him the father of modern Islamic banking. His nephew, Dr. Ahmadullah Siddiq, Professor of Media Studies in Illinois, said, “It is not a loss of a family, but a loss of a generation that always looked at uncle Nejatullah as a shining source of inspiration.”
Academic honours
Awarded King Faisal International Prize for Islamic Studies, 1982.
American Finance House Award, 1993
Ph.D. in Economics from Aligarh Muslim University, India, 1966.
Arabic and Islamic learning from Rampur, India, 1954.
Work experience
Professor of Economics, King Abdulaziz University, Jeddah, Saudi Arabia, from October 1978 to the present.
Professor of Islamic Studies, Aligarh Muslim University, India, from 1977 to 1978. (On leave from AMU from 1978 to 1983)
Reader (Associate Professor) in Economics, Aligarh Muslim University, India, from 1975 to 1976.
Lecturer (Assistant Professor) in Economics, Aligarh Muslim University, India, from 1961 to 1974.
Supervised several Ph.D. dissertations at Aligarh University, Ummul Qura University, Makkah, Imam Saud University, Riyadh, and Sokoto University, Nigeria.
Editorial and Advisory positions
Member, Editorial Board, Journal of King Abdulaziz University: Islamic Economics, Jeddah from 1983 to present.
Member International Board, Review of Islamic Economics, International Association of Islamic Economics, Leicester, U.K. from 1991 to present.
Member, Advisory Board, Islamic Economic Studies, Islamic Research, and Training Institute, Islamic Development Bank, Jeddah.
Member, Board of Trustees, AAOIFI (Accounting and Auditing Organization for Islamic Financial Institutions, Bahrain) 1999 –
Member, Editorial Board, IQTISAD Journal of Islamic Economics, Yogyakarta, Indonesia, 1999
Member, Advisory Editorial Board, The American Journal of Islamic Social Sciences, AMSS & IIIT, U.S.A. from 1985 to 1991.
Member, Advisory Board of the Journal, Humonomics, Toronto, Canada from 1985 to Present.
Member, Advisory Board, MASS, Journal of Islamic Sciences, Aligarh, India, from 1985 to 1997.
Editor, Islamic Thought, Aligarh, 1954-1959.
List of published books
English
1. Economics, an Islamic Approach, The Islamic Foundation, Leicester, U.K. 1999
2. Teaching Economics in Islamic Perspective, Centre for Research in Islamic Economics, KAAU, Jeddah, 1996
3. Role of the State in the Economy, The Islamic Foundation, Leicester, U.K, 1996
4. Insurance in an Islamic Economy, The Islamic Foundation, Leicester, U.K. 1985
5. Partnership and Profit-Sharing in Islamic Law. The Islamic Foundation, Leicester, U.K. 1985
6. Banking Without Interest, The Islamic Foundation, Leicester, U.K. 1983
7. Issues in Islamic Banking. The Islamic Foundation, Leicester, U.K. 1983
8. Muslim Economic Thinking. The Islamic Foundation, Leicester, U.K. 1981
9. Contemporary Literature on Islamic Economics, The Islamic Foundation, Leicester, U.K. 1978
10. Economic Enterprise in Islam, Markazi Maktaba Islami, Delhi, India. 1972
11. Some Aspects of the Islamic Economy, Markazi Maktaba Islami, Delhi, India. 1972
12. Muslim Personal Law (Edited), Markazi Maktaba Islami, Delhi, India. 1972
13. Recent Theories of Profit: A Critical Examination. Asia Publishing House, Bombay, India. 1971
N.B: Some of these books have also been published in Arabic, Persian, Turkish, Indonesian, Malay, Hindi, and Bengali languages.
Urdu
1. Tahreek Islami Asr Hazir Men (Contemporary Islamic Movement). 1995 Markazi Maktaba Islami, Delhi, India.
2. Quran awr Science (Excerpts from Syed Qutb’s Tafsir with a detailed Introduction). 1978 Markazi Maktaba Islami, Delhi, India.
3. Nash’at Saniyah Ki Rah (Towards Islamic Renaissance) 1974 Markazi Maktaba Islami, Delhi, India.
4. Insurance Islami Ma’ishat Men (Insurance in Islamic Economy). 1974 Markazi Maktaba Islami, Delhi, India.
5. Ghair Sudi Bank Kari (Interest Free Banking) 1969 Markazi Maktaba Islami, Delhi, India.
6. Shirkat awr Mudarabat Ke Shar’i Usul (Sharia Principles of Partnership and Profit-Sharing). 1969 Markazi Maktaba Islami, Delhi, India.
7. Islam Ka Nazarriyah Milkiyat (2 Vols.) (Islam’s Theory of Property). 1969 Islamic Publications, Lahore, Pakistan.
8. Islam Ka Nizam-e-Mahasil (Translation of Abu Yusuf’s Kitab al Kharaj).1966 Islamic Publications, Lahore, Pakistan.
9. Islam Men `Adl-e-Ijtimat’i (Translation of Syed Qutb’s al `Adalah al Ijtimaiyah fi’l Islam). 1963 Islamic Publications, Lahore, Pakistan.
10. Islami Adab (edited) (Islami Literature) 1960 Markazi Maktaba Islami, Delhi, India.
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Dr Aslam Abdullah is an Indian American writer and activist.
source: http://www.clarionindia.net / Clarion India / Home> Features> Indian Muslim / by Dr. Aslam Abdullah / November 14th, 2022
Indian freedom fighter Mohammad Ali Jauhar was buried in the compound of Al-Aqsa Mosque after his death on 4 January 1931
On 4 January 1931, the legendary freedom fighter, journalist, educationist and Islamic philosopher Mohammad Ali Jauhar (born 10 December 1878) passed away. He is known as one of the most dynamic and versatile leaders of the subcontinent and, indeed, the Muslim world. The story of his passing and burial in Palestine is as captivating as his role in India’s freedom struggle from British rule.
In November 1928, during his European tour, information was received in Al-Quds (Jerusalem) that Jauhar would visit Palestine on his way back to India. This news brought immense joy to the Palestinian Muslims, particularly those deeply devoted to him, and they awaited his arrival eagerly.
One Palestinian observer, Nazir Hassan Al-Ansari, wrote a detailed report on this impending visit in the Delhi-based Urdu newspaper Hamdard. In the 3 December, 1928, issue, he said that Jauhar’s telegram from Damascus was received by Syed Amin Al-Husseini, the Grand Mufti of Jerusalem, and the Head of the Muslim Supreme Council in British Mandate Palestine. He was due to arrive in Al-Quds from Damascus on 15 November, and the spacious rooms above the Sharia Department in Al-Quds were prepared for him.
According to the same report, this news spread rapidly throughout Palestine, and preparations for his reception started on the border, from the ancient crossing over of the River Jordan, Banat Yaqoob, all the way to Al-Quds. Thousands gathered along the roads, observing customary Arab traditions with horse riders and women singing Arabic songs of welcome. Although anticipated to arrive around noon, Jauhar was delayed until 10pm, leading to disappointed crowds heading homeward.
His entry into Palestine was initially declined by the British Mandate High Commissioner of Palestine, Sir (later Lord) Herbert Plumer on 16 November, despite the fervent anticipation of the Palestinians. He was finally permitted to enter Palestine on 20 November, arriving in Tiberias late in the evening in the chilling cold. Despite the adverse weather conditions, his arrival in Al-Quds the following day was met with wholehearted warmth, sincerity and enthusiasm from the people of Palestine.
Comrade and Hamdard were both newspapers published in India by Mohammad Ali Jauhar, in which he gave plenty of column inches to Palestine. He was always concerned about Palestine, and wrote about it from the beginning of his career in journalism. He was particularly vocal after the 1917 Balfour Declaration. The British government closely monitored him and others who expressed their apprehension about the fate of Jerusalem, and opposition to the Zionist movement.
This monitoring is evident in a letter from the office of the Lieutenant Governor’s Camp of the United Province, dated 1 December, 1917, to Sir James DuBoulay. The letter discussed concerns regarding the growing Muslim interest in Jerusalem and the need to monitor the New Era newspaper. “[We] are watching this particular newspaper, which is sailing as near the wind as the Comrade and Hamdard used to do; and it may be at any moment necessary to impose pre-censorship upon it or in some other way to draw its teeth.” This letter is available in the national archives of India.
Jauhar was always raising awareness about Palestine through his writing and speeches, along with his brother Shaukat Ali. A delegation from Palestine came to India in 1923–24. On 29 January 1924, the Khilafat Committee organised a public meeting in Chhota Kabrastan, Grant Road, Bombay (now Mumbai), where members of the Palestine Deputation were also present.
A report in the Times of India on 31 January 1924, headed “Palestine Deputation: An Appeal for Funds”, detailed the arrival of Muhammed Ali, Shaukat Ali and their mother, Bi Amma, who were greeted with cries of Allahu Akbar (God is Great).
The report said that after meeting the members of the Palestine Deputation, Mohammad Ali moved the following resolution: “This meeting of the Musalmans [Muslims] of Bombay offers its hearty welcome to the Palestine Deputation that has come to India to ask for financial support for the necessary repairs of Masjid-i-Aqsa and Masjid-i-Sakhra [Dome of the Rock] and is of the opinion that it is the duty of every Muslim man, woman and child to take part in this work and thus achieve prosperity and salvation in this world and the world to come.” He also appealed for donations from the Muslims, successfully mobilising the Indian Muslims for the cause of Palestine.
Mohammad Ali Jauhar arrived in London in 1930 to participate in the Round Table Conference for the Independence of India, despite his ailing health. His speech there was historic. He breathed his last at London’s Hyde Park Hotel on 4 January 1931. The funeral prayer was scheduled for the following day at 6pm in Paddington Town Hall. The then Afghan Ambassador, Egyptian Ambassador, Iranian Ambassador and all the members of the Round Table offered their shoulders to carry the bier on which lay Jauhar’s body. There was a huge crowd of British people outside the hall, and British representatives of all parties were also present inside the hall.
Everyone wanted Jauhar to be buried in their city. The people of London believed that he should be buried there, but his family was against it. His widow, Amjadi Bano Begum, wanted to take him to India, and hundreds of telegrams came from India calling for him to be taken home.
The Grand Mufti of Palestine, Amin Al-Husseini, requested that Mohammad Ali Jauhar be buried in Baitul Muqaddas, Jerusalem. It is said that his motive was to associate the Muslims of India with Palestine on religious grounds. Just as the Muslims of India love Makkah and Madinah, so too should they love Baitul Muqaddas.
Shaukat Ali agreed to the Grand Mufti’s request. The body was kept in London for five days, then it was sent by ship to Egypt, arriving in Port Said on 21 January 1931, where it was placed under the supervision of representatives of the Egyptian government and conveyed to the Abbas Mosque, accompanied by a police bodyguard. Egypt presented a piece of the Kiswa (the cloth that covers the Ka’bah in Makkah) to be placed on the coffin. The funeral prayer was performed again in the mosque, after which Jauhar’s remains were carried through the streets lined by respectful crowds.
According to Reuters, special prayers were held in mosques across Palestine after the midday prayer. The news that the body was being taken for interment in the Noble Sanctuary of Al-Aqsa (Haram Al-Sharif) was welcomed widely as evidence of the strengthening of the friendship between the Muslims of India and Palestine.
When Mohammad Ali Jauhar’s remains arrived in Jerusalem on 23 January, all shops closed out of respect.
Shaukat Ali and Mufti Amin Al-Husseini led the funeral procession; navigating through a massive crowd, it took them three hours to reach Masjid Al-Aqsa. Following the Friday prayer, the funeral prayer was offered for the third time, with an estimated congregation of around two hundred thousand people. Mohammad Ali Jauhar was finally laid to rest amidst speeches by numerous prominent Muslim leaders.
According to a report by the Times of India on 14 September 1929, Jauhar presided over a public meeting of Muslims in Bombay the day before. The meeting deliberated on the appropriate next steps considering the responses of British ministers and the Government of India to the unified demands of Muslims regarding the ongoing events in Palestine. He was reported to have said that the Muslims alone were the owners of Jerusalem, which was the land of their first Qibla (direction of prayer) and thus held in great reverence.
“The British wanted to give the Jews full rights over the Wailing Wall,” said Jauhar. “The divide-and-rule policy of the Europeans had proved useful. Instead of withdrawing the Balfour Declaration, the government wanted to enforce it on the Arabs, and the only reply they could give to it was that the Mussalmans [sic] should ask for the independence of India and free it from the shackles of India.” The meeting and other such events were utilised by him to garner support for India’s freedom and educate Muslims about Palestine.
He was also reported to have said that he would sacrifice his life and see that no stone was left unturned to liberate Palestine from British control. He urged Indian Muslims to intensify their efforts to secure India’s freedom, stating that the freedom of Palestine and other Islamic countries from foreign domination hinged on India’s independence.
An article in the Palestine Bulletin on 5 January 1931 following his demise mentioned Jamaal Husseini’s visit to the esteemed leader just before leaving London. During their meeting, Mohammad Ali Jauhar assured Husseini: “Do not think that I have forgotten Palestine. The memory of Palestine will be in my mind as long as I live.” He then asked him to give his greetings to all of the Muslims of Palestine.
The life of Mohammad Ali Jauhar was an exemplary bridge between the Muslims of India and Palestine. After his death, his brother Shaukat Ali took over the task of further strengthening the cause of Palestine in India. As ongoing events in Israeli-occupied Palestine demonstrate, that need is as great today, if not more so, than it was a century ago.
Afroz Alam Sahil is an Indian journalist and author. Afshan Khan is a PhD candidate in Political Science and International Relations at Istanbul Sabahattin Zaim University. She can be contacted at @AfshanKhanSahil on X.
source: http://www.middleeastmonitor.com / Middle East Monitor (MEMO) / Home> Opinion / by Afzoz Alam Sahil and Afshan Khan / January 04th, 2024
Bengaluru, KARNATAKA / Washington, U.S. A / MAHARASHTRA :
Dr. Abu Saleh Shariff with the writer.
One serene morning, Ex-Member of Parliament Mr. Hussain Dalwai’s call broke the tranquility of my routine. His voice, firm yet inviting, conveyed an unexpected assignment, “You have to organize a program for Dr. Abu Saleh Shariff, the Member Secretary to the Sachar Committee.”
This revelation marked the beginning of a new chapter in my life, as it was the first occasion I would meet Dr. Shariff and immerse myself in his profound insights on equal opportunities in education.
The program unfolded smoothly, and I was engrossed in Dr. Shariff’s enlightening discourse. As the event concluded, Mr. Dalwai approached me with a proposition that sparked a surge of excitement within me. “You’re accompanying Dr. Shariff on his tour to Aurangabad,” he stated. My response was nothing short of an enthusiastic ‘yes’, buoyed by the thrilling prospect of learning from such a distinguished individual.
With anticipation brimming in my heart, I approached Dr. Shariff. “I am the one who will be joining you on your journey to Aurangabad,” I announced. He gazed at me with a knowing look and responded, “You’re unaware of my daily routines and what traveling with me entails.” His words hinted at the unfolding of an enlightening adventure, one that promised to be as challenging as it was rewarding.
Unfamiliar with Dr. Shariff’s research approach and his perspectives on nature’s mysteries, my mind p quest to understand his methodology in social research and his knack for connecting with influential figures, including politicians from various ideologies. Despite his close interactions with political leaders, he remained apolitical, a neutral observer committed to his research.
I was intrigued by his ability to navigate the complex landscape of national research. How did he formulate the right questions, and what guided his decisions on what to include or exclude in his report? In a nation as diverse and vast as ours, these choices were crucial in shaping a comprehensive understanding of our society. This journey with Dr. Shariff promised to offer insights into these intricate processes.
As our train journey began, Dr. Shariff started talking about his trip to Bryce Canyon, a breathtaking place in the US. He didn’t just tell me about it; he encouraged me to look it up and learn more. This was his way of getting me to think and explore.
When we talked about my studies, every time I tried to explain something, he would interrupt with a friendly joke and a big smile, saying, “I am not such a foolish.” He was playful, but there was a lesson there. He was showing me how to think deeply and understand things better. He even made a joke about how long I would be traveling with him. When I said maybe three days or more, he just smiled and said, “Oh, it depends on how much I benefit you.” He was being funny, but he was also teaching me to look for the value in things and think ahead.
Throughout our time together, it was clear that Dr. Shariff thought differently. He wasn’t just talking; he was always teaching and helping me see things in new ways. His humor and smart way of thinking showed me how to look deeper into everything and always think a step ahead. Dr. Shariff had a unique routine; he woke up early for long walks, not in the bustling streets of the city, but in its quieter outskirts. He preferred places rich in natural beauty or historical significance – old forts, hill tracks, or sites where nature met history. That day, he expressed a desire to visit Daulatabad Fort, but not through its main entrance. Instead, he sought a more adventurous path.
We hired a local driver, asking to be taken to the fort’s rear, intending to ascend through the natural trails. Observing my knee pain, I initially hesitated. Yet, seeing Dr. Shariff’s enthusiasm, I gathered my courage and agreed, “Yes, I am with you to climb the fort from the forest side.” In my mind, it was more than just a physical challenge; it was a metaphor for overcoming fears and obstacles in my social and political journey. With Dr. Shariff leading the way, I was ready to face this challenge, hoping to learn from his resilience and adaptability in the face of life’s unexpected turns. As I busied myself taking photos, Dr. Shariff observed my efforts and remarked, “You have much to learn about photography.” He then took it upon himself to teach me. Under his guidance, I learned about framing, contrast, and the context of a good photograph. It was an enlightening experience; he showed me how to capture not just images, but the essence and story behind them.
His lessons went beyond the technicalities of photography. He taught me to see the world through different lenses – metaphorically and literally. It was about capturing the broader context in our vision, understanding the nuances that lay beyond what meets the eye. He linked this to researching nature, whether it was geology, sociology, or the behavior of people.
With each snapshot, I learned to observe and think deeper, understanding that every picture held layers of meaning and stories waiting to be told. Dr. Shariff’s teachings were transforming the way I viewed the world, urging me to look beyond the obvious and delve into the deeper context of everything around me.
During our return from the fort, we realized we had lost our way. Confused, we tried to remember the path we took to reach the top. That’s when Dr. Sharif stepped in. He revealed that on our way up, he had discreetly marked certain reference points, something I hadn’t noticed.
As we retraced our steps, Dr. Sharif pointed out these markers – subtle hints and landmarks he had mentally noted earlier. His foresight was a lesson for me. He explained that, like in our journey, when conducting research or undertaking significant projects, it’s crucial to remember our path. He emphasized the importance of being aware of our starting point, understanding what we need to gather from our endeavor, and knowing how to return to the base with newfound knowledge.
This experience with Dr. Sharif taught me a valuable lesson about mindfulness and strategy, not just in adventures but in all aspects of life and work. It was about keeping track of our journey, both literally and metaphorically, to ensure we can always find our way back, enriched by our experiences.
Our next destination was the ancient Ajanta Caves. Dr. Shariff encouraged me to delve into its rich historical tapestry, comparing it with the history of the Petra temple. In these magnificent places, he shared a profound thought: he sought the divine in natural wonders and historical marvels, where the art of humans and the art of God intersect. It was here that his research found its true meaning.
This revelation was enlightening. I realized that research wasn’t just an academic skill; it was a habit, a constant pursuit, practiced day and night. This journey unveiled the real Abu Saleh to me – a man who didn’t just author the Sachar report but deeply studied socio-economic patterns and human behavior. His predictions of future events and strategies to combat potential crises were not mere coincidences. They were the results of his continuous struggle and practice, honed over years of dedicated research.
This understanding reshaped my perspective on research. It was no longer just a profession or a duty; it was a way of life, a lens through which to view and understand the world in its entirety.
As our journey reached its conclusion and we headed back to Mumbai, the experiences I had shared with Dr. Abu Saleh Shariff had forged not just a strong bond but also plans for future collaborations in writing and research.
Throughout this enlightening journey, I had been privy to a world beyond the public programs, exploring various minority groups with different mindsets and lifestyles. Each interaction, each conversation with Dr. Shariff, was a lesson in itself. His innate curiosity inspired me to delve deeper into every subject, his humor and wisdom a constant reminder to look beyond the obvious.
His approach to life and research, blending academic rigor with a deep understanding of human nature, reshaped my perspective. The lessons in critical thinking, strategic planning, and the importance of observation have been invaluable. They have taught me to appreciate the complexity of research and life, encouraging me to seek out the deeper meaning in every experience.
As we planned joint articles and research projects, I realized that my journey with Dr. Shariff was more than just a physical travel; it was a transformative intellectual and personal adventure. It was an exploration that extended beyond academic confines, enriching my understanding of the world and leaving me with insights that would guide my future endeavors in research and beyond.
I owe a heartfelt thanks to Mr. Hussain Dalwai, former Member of Parliament and my mentor, for orchestrating this enlightening journey with Dr. Abu Saleh Shariff. His invaluable guidance and mentorship have profoundly shaped my professional path and personal growth. Mr. Dalwai’s vision and support have been pivotal in this transformative experience, and for that, I am eternally grateful. His impact on my journey is deeply cherished and will always be remembered with immense respect.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Positive Story / by Dr Danish Lambe / January 07th, 2023
The Telegraph visits the haveli where the Khilafat and Non-Cooperation movements came to be mergedThe Telegraph visits the haveli where the Khilafat and Non-Cooperation movements came to be merged.
Farangi Mahal in Lucknow. / Photo courtesy: Adnan Abdul Wali
Stepping into Farangi Mahal in Lucknow after skirting rows of low-priced chikankari salwar kameez shops and their steady din is somewhat like stepping into the stillness of a forest after having left a busy city. Only, Farangi Mahal is anything but a forest. It is a cluster of buildings that hold within them a bit of history that has been almost forgotten, as the past often is in India, obscured by new settlements or construction, or billboards, if not demolished altogether.
In Farangi Mahal the past is difficult to see also because of the turn Indian politics has taken.
I am part of a group from Calcutta visiting Lucknow last October.
Inside Farangi Mahal, located in the old neighbourhood of Chowk, we enter its elegant and serene courtyard. The lime-and-mortar white exterior is tinged with a blue, peeling off in places. The afternoon sun slants down on the pillared arches and the exposed bricks but does not take away from the fragile beauty of the structure.
Adnan Abdul Wali, a member of the family that owns the house, the Farangi Mahalis, ushers us into the courtyard. His Urdu and Hindi are as impeccable as his courtesy. He is a direct descendant of Maulana Abdul Bari Farangi Mahali, who was a leader of the Khilafat Movement.
Farangi Mahal’s story, however, goes back beyond the nawabs and the British. It was occupied by French merchants during the rule of Mughal emperor Aurangzeb and that is how it got its name. The merchants, owing to some offence, lost the property and Aurangzeb gave it to Abdul Bari’s ancestors, who needed a safe haven.
The farman issued by Mughal emperor Aurangzeb decreeing that Bari’s ancestors could live here / Photo courtesy: Adnan Abdul Wali
“The Khilafat movement started from here,” says Wali. Farangi Mahal is where the idea of joining the Khilafat Movement and the Non-Cooperation Movement was born and Abdul Bari was the architect of the plan. It was a glorious moment of Hindu-Muslim unity in Indian history and Lucknow played its part in it.
Abdul Bari, an eminent religious scholar who belonged to the tradition of highly respected scholars from his family, was also an astute politician. He had travelled across many Muslim countries and was acutely aware of the impact of British imperialism on the Islamic world.
In March 1919 came the Rowlatt Act, which was to be followed by the horrors of the Jallianwala Bagh massacre in April 1919, one of the events that would lead Mahatma Gandhi to launch the Non-Cooperation Movement. Before that happened, a large number of Muslims in India were already disturbed by the threat of the dismemberment of the Ottoman Empire in Turkey following World War I and the jeopardised future of the Caliph, the Ottoman head of state, who is nominally the supreme religious and political leader of Sunni Muslims across the world. Turkey had been defeated by the Allied Forces, which included the British.
Adnan Abdul Wali, a direct descendant of Abdul Bari and the family that owns the house. / Photo courtesy: Adnan Abdul Wali
Abdul Bari was convinced that in India, Muslims needed to be made aware that the fate of the Ottoman Empire was their religious concern — and the articulation of the Khilafat (Caliphate) cause needed a larger, national platform.
From around 1919, Abdul Bari was raising support in the countryside, says Francis Robinson, a historian who specialises in Islam in South Asia. Abdul Bari had founded a newspaper for the purpose. But more importantly, he wanted to woo Gandhi to the Khilafat struggle.
Gandhi came to stay in Farangi Mahal for the first time in March 1919 and within six months, Abdul Bari had won him over, says Robinson. This also led to a period of a very special friendship between the two men, which was rooted not only in a common political cause but also shared spiritual beliefs and a love for mysticism, as embodied in Sufi philosophy.
Politically, the campaign for Khilafat and Gandhi’s stamp on it saw Abdul Bari reaching the height of his influence during 1919 and 1920.
Abdul Bari and his Farangi Mahal relatives, with the help of the lawyer Chaudhri Khaliquzzaman, drew up the constitution of the All-India Central Khilafat Committee, says Robinson. “He devoted enormous effort first to persuade the Khilafat Committee to adopt non-cooperation as a policy and second, at the Allahabad meetings in June (1920), in persuading the committee to accept Gandhi as chair of the group that was to put non-cooperation into action,” adds Robinson.
From then on till September 1920, Abdul Bari successfully campaigned to organise a significant Muslim presence at the Calcutta Special Congress, which was held from September 4 to 9, 1920. The session passed the resolution of the Non-Cooperation Movement with a demand for Swaraj. The Khilafat Committee and the Congress came together with non-cooperation as the common goal.
After March 1919, Gandhi stayed at Farangi Mahal three times, recounts Wali proudly. Other leaders such as Jawaharlal Nehru, Maulana Abul Kalam Azad and Sarojini Naidu stayed here as well. During Gandhi’s second visit, in September 1919, Muslims in the area abstained from cow slaughter during Bakrid as a mark of respect to Gandhi and appreciation for his support to the Khilafat cause. “Abdul Bari had requested Muslim families to make the gesture,” says Wali.
This was somewhat different from the recent celebration of November 25 as No Non-Veg Day by the BJP government in Uttar Pradesh. The announcement was made to honour the birth anniversary of Sadhu T.L. Vaswani and slaughterhouses and meat shops were required to remain closed that day. There is a world of difference between giving up meat voluntarily and being forced to do so, as there is between non-violence and violence. But such distinctions perhaps do not make much sense anymore in Lucknow, once the capital of nawab-ruled Oudh, now ruled by the BJP with Yogi Adityanath at its helm. Like the No Non-Veg Day, the city has several streets and institutions named after lesser-known Hindu saints.
Abdul Bari is said to have introduced Gandhi to the sufi saint Bakhtiyar Kaki, disciple and successor to Moinuddin Chishti. Three days before his death, Gandhi delivered his last public address at the shrine of Bakhtiyar Kaki in Mehrauli.
Abdul Bari had earlier invited Gandhi to Ajmer, where Chishti is enshrined. At Ajmer Sharif Dargah, Gandhi is said to have experienced his first qawwali on Chishti. It was there that he asked Abdul Bari about Bakhtiyar Kaki. He had first visited Ajmer Sharif in 1921 and would visit it again.
In 1922, after the Chauri Chaura incident, Gandhi withdrew the Non-Cooperation Movement. Abdul Bari did not relent; he was not sparing of Gandhi either, says Robinson, but one has to remember his politics was primarily religious in inspiration. His influence declined steadily from this time and he died in 1926, a disappointed man, according to Robinson.
His name is often seen missing now from the roll call of prominent Khilafat leaders.
And yet Abdul Bari was not only a politician but also an eminent educator, Wali reminds. His ancestors had established a madrasah that became well-known all over the Islamic world and had introduced a syllabus, Dars-e-Nazami, which became a much-respected system of learning.
As a revered teacher in his family tradition, Abdul Bari introduced major changes to the curriculum by stressing the learning of Western sciences and discouraging rote learning.
Wali breaks down. It is very difficult to reconcile the present with the past, he says. Lucknow was never a utopia; communal riots had broken out here around the time of Gandhi’s visits to Farangi Mahal. But now the very fabric of society has changed, he feels. He reads from an Urdu book, and though the meaning of the words remains elusive, the music lingers. Farangi Mahal, with Wali bent over his book, look almost unreal.
But Farangi Mahal still stands, held up by its ancient, sturdy, flat bricks, and memory. Some things stay.
source: http://www.telegraphindia.com / The Telegraph Online / Home> Culture / by Chandrima S Bhattacharya / January 07th, 2024
Jashn-e-Rekhta to be held at Zabeel Park from January 27-28
After enchanting audiences in India for eight years and making its international debut in London just three months ago, the celebrated literary fest, Jashn-e-Rekhta, is poised to captivate Dubai.
A celebration of the quintessential spirit of the Urdu language, the cultural extravaganza promises two days filled with luminaries from the Urdu literary world, presenting an engaging blend of poetry, talk shows, ghazals (songs), and storytelling.
Commencing at Zabeel Park at 1.30 pm on January 27, the festival kicks off with a thought-provoking panel discussion titled ‘Urdu Tehzeeb aur Rishton ki Lazzat Ki Lazzat’, (The Delight of Urdu Culture and Relationships.) Renowned Bollywood lyricist and poet Javed Akhtar, along with Pakistani human rights activist Arfa Sayeda Zehra, will engage in conversation with Adeel Hasmi.
It will be followed by ‘Dozakh’ (Hell), a stage rendition of Ismat Chughtai’s Urdu play (2.30pm – 4pm), and a soul-stirring Sufi concert, ‘Naghmo’n ki Maseehaii’ by Ustad Shafqat Ali Khan (4.30 pm – 6 pm). The evening’s highlight will be ‘Raqs-e-Naa Tammam,’ portraying the life of the legendary singer Noor Jehan, presented by Shinjini Kulkarni, Danish Iqbal, and their troupe, starting at 7.15 pm.
A must-not-miss event of the evening is ‘Shab-e Rafta,’ (Night of departure) an enchanting session of Sufi music scheduled from 9pm to 11pm.
The final day features a compelling talk show (1.30pm – 2.30pm) with Pakistan’s film industry’s iconic couple, Sameena Peerzada and Usmaan Peerzada, who, having been married for 48 years and together for 50 years, share their journey through numerous challenges. This will be followed by ‘Kahaani se Kirdaar Tak’ (2.30pm – 3.30pm), an interactive session featuring Pakistani actress Mahira Khan and veteran Indian actress Shabana Azmi, in conversation with the renowned Indian filmmaker and actor Shekhar Kapur.
Next on the agenda is ‘Main Koi Aisa Geet Gaau’n,’ (I will sing a song like this) (4pm-6pm), a masterpiece project entwining poetry, songs, narration, and music, featuring Javed Akhtar, Meiyang Chang, and Jahnvi Shrimankar with a live band.
The pinnacle of the literary fest is the grand international mushaira (poetic symposiums) titled ‘Gehan aur Dhoop,’ showcasing acclaimed poets such as Anwar Shaoor, Farhat Ehsad, Zehra Nigah, Shakeel Azmi, Abbas Tabish, among others.
Initially set to take place at the same venue in Dubai in February 2019, Jashn-e-Rekhta faced an unexpected last-minute cancellation. However, it was revived and now promises a celebration embodying the spirit of Urdu featuring poetic mastery, talk shows, soulful ghazals, and captivating storytelling, adding another layer to the city’s already vibrant cultural tapestry.
Sanjiv Saraf, founder of Rekhta Foundation, a not-for-profit organisation dedicated to the preservation and promotion of Urdu, said that the UAE, especially Dubai, is a global events destination, and its cosmopolitan character has broadened the scope of Urdu as a popular medium of speech. “In choosing Dubai, we embrace the city’s thriving Urdu-speaking community, a testament to the rich demographic diversity in the heart of the UAE. In the current geopolitical climate, Jashn-e-Rekhta in Dubai stands out as a beacon of cultural unity, transcending political divides and fostering connections through the universal language of poetry and shared cultural heritage.”
Dubai is presently witnessing an Urdu Renaissance, hosting more mushairas (poetic symposiums) than any other place on the globe. Organisers affirm that Jashn-e-Rekhta, held under the patronage of Sheikh Nahyan Bin Mubarak Al Nayhan, Minister of Tolerance and Co-existence, guarantees a rich cultural fusion, weaving the essence of the Urdu language, its literature, and culture into the cosmopolitan fabric of the UAE for the very first time.
Anticipating a turnout of 15,000, including visitors from India and Pakistan, the festival will also offer diverse culinary delights at Aiwan-e-Zaiqa Food Bazaar, curated to bring you the flavours of Indian, Pakistani, Arabic, and other cuisines. Furthermore, participants will have the opportunity to explore Rekhta’s Urdu Bazaar, showcasing stalls with a variety of art, handicrafts, merchandise, books, and more.
Tickets, including the Zabeel Park entry fee, are priced at Dh75 and can be purchased on Platinum list.
source: http://www.khaleejtimes.com / Khaleej Times / Home> Lifestyle> Arts & Culture / by Mazhar Farooqui / January 02nd, 2024
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