Moving Mountains. Shaikh Hassan Khan – First Malayali mountaineer to conquer highest peaks on all 7 continents. World record holder to unfold the largest Tricolour atop Mt. Everest

Thiruvananthapuram, KERALA :

TNIE catches up with Shaikh Hassan Khan, the first Malayali to conquer the highest peaks on all seven continents.

Shaikh atop Mt Kosciuszko, the highest peak in Australia

Kochi :

Climbing peaks is akin to a marathon up a rock wall with a bag of bricks on your back, battling freezing winds, dizzying heights, and pushing one’s limits. Shaikh Hassan Khan, a state secretariat employee with a passion for adventure, loves doing that.

His dream was to conquer the highest peaks on all seven continents. And, a few days ago, he became the first person from Kerala to achieve this feat.

“My love for the mountains began in 2015 when I was posted in Delhi for work. That’s when I started sneaking off for trips to the hills whenever I could,” says Shaikh.

“On one such journey, I ended up at the Himalayan Institute of Mountaineering in Darjeeling. I felt a spark, and alongside my civil service training, I took a 28-day basic mountaineering course at the Nehru Institute of Mountaineering. By the end of the course, I was completely hooked. Not long after, I climbed Mount Satopanth, a 7,000-metre peak, and that was just the beginning of my journey.”

The Thiruvananthapuram native scaled his first summit, Mount Kilimanjaro (19,341ft) in Tanzania, in February 2021. At 3pm on November 10 this year, by waving the Tricolour atop Mt Kosciuszko, the highest peak in Australia, Shaikh completed the ‘Seven Summits’ challenge.

“I can’t put into words how jubilant I felt as I stood atop Mt Kosciuszko with the Indian flag, wearing the mundu in the cold just to add a bit of Kerala vibe,” Shaikh smiles.

His earlier conquests include Mt Vinson in Antarctica, Mt Everest in Asia, Mt Denali in North America, Mt Elbrus in Europe, and Mt Aconcagua in South America.

Shaikh also holds a world record for unfolding the largest Tricolour atop Mt Everest, a feat that he achieved on the 75th anniversary of India’s Independence. “I carried a 30x20ft flag. It was heavy, but its symbolism outweighed its physical weight,” he says.

On his return from the ‘Everest Eco Expedition’, Shaikh carried back more than just memories; he lugged down over 100kg of junk.

About challenges of mountaineering, Shaikh concedes that there have been “moments of doubt when giving up seemed tempting”, but his passion pummelled through those blocks.

“Solitude can be daunting, but it’s also a space for self-reflection,” he adds. “I use solitude to connect with my inner self. During expeditions, I also rely on mindfulness techniques, journaling, and reminding myself of the people who believe in me.”

What about physical fuel? “I take calorie-dense foods like nuts, energy bars, and dried fruits for quick energy boosts,” he says.

“I consume complex carbohydrates like oats and rice for sustained energy, and ensure adequate protein intake through dehydrated meal packs. I also carry electrolyte tablets to replenish myself. Most importantly, we need to listen to our bodies and eat regularly, even when our appetite is low.”

Reflecting on his three-year ‘Seven Summit’ journey, Shaikh recalls the most memorable moments that deepened his appreciation for nature and reaffirmed his commitment to environmental conservation.

“Climbing Mt Vinson in Antarctica, the sheer purity of the place humbled m making me realise how small we are compared with nature,” he says.

“And when I stood on the rim of Mt Kilimanjaro at sunrise, watching the golden light spread across the savannah, I felt like the world had paused. It was a powerful reminder of why I climb — to experience nature’s raw beauty.”

For Shaikh, conquering the Seven Summits is just the beginning. At 37, he now aims to become the first person in the world to scale the highest peak in every country over the next five years. However, securing sponsorships for a “less popular sport like mountaineering” remains a challenge.

“I often find myself knocking on 100 doors to get one to open,” he says. For my Everest expedition, I had to take loans and faced a lot of struggles. But for my trips to Antarctica, Russia, and Kangchenjunga, Al Muqtadir jewellery stepped in as sponsor. My alma mater, Musaliar College of Engineering, supported my American expedition. I didn’t have any sponsor for the Australian one, but my friends raised the funds to make it happen.”

Shaikh rues that the government’s efforts to promote sports in Kerala are minimal. “I don’t expect much,” he says. “My goal is to inspire others through my Seven Summits journey and attract sponsors for my next challenge — covering 195 countries. I remain hopeful that someone will see the value in my effort and offer support.”

Going beyond the thrill factor, Shaikh says he has been raising awareness about climate change and world peace. “I have seen the effects of climate change up close,” he says, suddenly turning grim.

“The ice on the peaks is melting, and there’s more rainfall in North America than ever. Everywhere I go, I try to spread the message about what’s happening to our planet and share it through my social media.”

Shaikh is also planning a project focused on cleaning the beaches in Kerala, believing that “to inspire others to take action, one must lead by example”. He asserts that every human has infinite potential within.

“Standing atop the peaks, I realised that the summit is not just a physical goal but a metaphor for life itself. The unexpected revelation was the power of resilience within me — an ability to push beyond limits,” he says.

“The journey taught me that every small step matters, and that great achievements often require one to go through solitude, discomfort, and uncertainty.”

source: http://www.newindianexpress.com / The New Indian Express / Home> Kochi / by Parvana K B (headline edited) / November 20th, 2024

Review of Mujibur Rehman’s Shikwa-e-Hind — The Political Future of Indian Muslims: Self-imposed isolation

NEW DELHI :

Mujibur Rehman overlooks pivotal reasons jeopardising the political future of Muslims

At a protest against mob lynching, in New Delhi. | Photo Credit: Sandeep Saxena

Mujibur Rehman’s Shikwa-e-Hind: The Political Future of Indian Muslims takes its title from the poem Shikwa (The Complaint) composed in 1909 by the great philosopher-poet Muhammad Iqbal (1877-1938).

If Shikwa was an aggrieved remonstrance by faithful Muslims (shikwa-e-arbaab-e-wafa) against god for having forsaken them despite their fervent loyalty, Shikwa-e-Hind is a complaint against majoritarian India for plotting “to de-Islamise” the country through its “multipronged attack on everything associated with Muslims.”

But the book is marred by the huge amassment of superfluous information on the historical “why and how” of Muslim political exclusion. Had the author realised that the Muslim past — especially what they went through before, during, and immediately after Partition — is a fait accompli, his book would not have suffered from a lack of focus on what Muslims must do to ameliorate their present situation.

Simplistic approach

Members of Muslim organisations in Bengaluru call for government action against attack on Muslims in BJP-ruled States across India. | Photo Credit: K. Murali Kumar

Muslims have been demonised, abused, suspected of various kinds of jihad, and even lynched in some parts of north India prompting the Supreme Court, in 2018, to suggest that Parliament must enact an anti-lynching law against cow vigilantism and lynch mobs.

The Hindu Right has hinted that it doesn’t want the political empowerment of Muslims as it would lead to the establishment of the shariah. In April 2022, priest Yati Narsinghanand reportedly asked Hindus to have more children to prevent India from becoming an Islamic country. He warned that in 20 years 50% of Hindus “will convert” if a Muslim became India’s prime minister.

A gathering of Muslims at Thennur, Tiruchi district, wear masks of Gandhi, Ambedkar, Periyar and other freedom fighters, to oppose the Citizenship (Amendment) Act. | Photo Credit: M. Moorthy

Shikwa-e-Hind says very little about how Muslims must respond to such unfounded accusations. The few remedies it prescribes are simplistic, platitudinous, and one-sided.

If, for instance, the future of South Indian Muslims “hinges on the ability of a new political class to preserve the rich legacy of Periyar”, for all other Muslims it depends on their ability to “explore a possibility with fellow secular citizens of other faiths” to establish “a secular polity with rights for minorities.”

The book ends with the banal peroration that India must restore its democratic habits because the political future of Muslims “directly depends on the future of Indian democracy.”

Besides, Shikwa-e-Hind contains this astonishing statement in the concluding chapter:

“For Indian Muslims, the options are very limited. As a religious minority, it no longer has a choice to ask for a separate nation — an option it has exhausted with catastrophic consequences with the creation of Pakistan and later Bangladesh.” (p.348)

Is the author suggesting that if the option had not been exhausted, Muslims would have had the choice to demand a separate nation?

Religion over politics

Although Shikwa-e-Hind blames Muslims’ excessive interest in religion (deen) on “Maulanas and various Jammats” it has no shikwa against clerics or religious bodies whose consuming passion for sectarian legalism unwittingly justifies the fears of the Hindu Right and thus, jeopardises the political future of Muslims.

Thousands of Muslim women on the premises of Lucknow’s Teele Wali Masjid to protest against the triple talaq bill, in 2018. | Photo Credit: Rajeev Bhatt

For instance, the All India Muslim Personal Law Board (AIMPLB) declared that the recent Supreme Court ruling on the maintenance of divorced Muslim women (under Section 125 of the CrPC) was “against the Islamic law (Shariah)”, and vowed to overturn it legally.

Yet, Shikwa-e-Hind would have us believe that “the Board has been committed to the role and rights of women.” The book laments that despite the AIMPLB “becoming more and more sensitive towards the role of women”, it is “still seen as a patriarchal body.”

In a video that negates this assessment, AIMPLB member Maulana Sajjad Nomani told the new Bangladeshi regime that Afghanistan (ruled by the anti-women Taliban) is “the latest example” of a “successful welfare state”, therefore, “please don’t hesitate to take the benefit of the experience of Afghanistan.”

In July this year, West Bengal Minister and Kolkata Mayor Firhad Hakim said that those not born in Islam were “unfortunate”, and therefore, “we have to bring them under the fold of Islam. Allah will be happy if we do so.”

In Muttahida Qawmiyyat aur Islam (1938), Hussain Ahmad Madani, who promoted “composite nationalism” against Jinnah’s two-nation theory, had already expressed the hope that the need for liberation from the miseries of the British would no longer remain if all Indians (tamaam baashindagaan-e-mulk) entered the sphere of Islam (halqa-e-Islam mein daakhil hojaayen).

Amid all this, several Muslim schools in India (mostly run by the financial elite) have been indirectly keeping out non-Muslims by making skullcaps and hijab a mandatory part of the uniform. Even Muslim students who come without wearing these identity markers are not allowed to enter their classrooms.

In the context of the hijab controversy, Shikwa-e-Hind cites several experts to rightly argue that if the choice for Muslim girls to wear hijab was curtailed then it would stand in the way of their education. However, the book does not hurl this argument against Muslim schools that deny students the choice to discard the hijab or skullcaps. It would appear that Muslims go to court only when hijab bans affect their education, not when the imposition of hijab affects it.

Children at a Muslim school. | Photo Credit: Getty Images/istock

Maulana Azad’s advice

Some of the foregoing events may have happened after the publication of Shikwa-e-Hind. But the religious supremacism that defines them is not new. Yet it merits no discussion in the book which, however, complains about Muslims’ lack of interest in politics without pointing out that most Muslim leaders including Maulana Azad advised the community against having its own political identity.

Maulana Azad (right) with Mahatma Gandhi | Photo Credit: The Hindu archives

In 1948 Azad said: “If in the Indian Union there is a single Muslim or group of Muslims who think that Muslims should have a separate political organisation it would be better for them to go to Pakistan.” Azad had earlier warned that after Partition Indian Muslims “will be left to the mercies to what would become an unadulterated Hindu raj.”

This shows that the political isolation of Indian Muslims is to a large extent self-imposed, and a result of their inability to challenge their politico-religious leadership. They appear to be more interested in their religious rights than secular politics. 

Their future, therefore, depends not only on the democratic defeat of Islamophobic forces, but also on the intellectual vanquishment of Muslim religious leaders who play politics, and Muslim politicians who dabble in religion, to maintain control over the community.

Shikwa-e-Hind blissfully disregards this simple truth as if to justify Iqbal’s response to his own Shikwa: “Even an unjust complainant must be conscious of his argumentative shortcomings (Shikwa bejaa bhi kare koi toh laazim hai shu’oor).”

Shikwa-e-Hind: The Political Future of Indian Muslims; Mujibur Rehman, Simon & Schuster, ₹999.

The reviewer is the Secretary General of the Islamic Forum for the Promotion of Moderate Thought.

source: http://www.thehindu.com / The Hindu / Home> Books> Review / by A Faizur Rahman / September 20th, 2024

Kasargod: Native of district appointed assistant personal secretary to King Charles

Kasaragod, KERALA / London, UNITED KINGDOM :

Kasargod :

Muna Shamsuddin, originally from Kasargod, has been appointed as the assistant personal secretary to King Charles in London.

Muna is the daughter of the late Shamsuddin and Saidunnisa, a couple from Talangere Teruvat Hasheem Street, Pudiyapurayil.

She pursued her education in London and began her career with the British legal advisory office. Her exceptional work led to her appointment as chief assistant secretary to the King while working in the London foreign Commonwealth development section.

Muna holds a degree in mathematical engineering from the University of Nottingham, Britain.

She has also served in the external affairs ministry of Britain, working as Britain’s consul general in Jerusalem and heading the external affairs department in Karachi, Pakistan.

Her husband, David, is employed with UNESCO. Muna had visited Kasargod 10 years ago.

source: http://www.daijiworld.com / Daiji World.com / Home> Top Stories / by Daijiworld Media Network – Kasargod (MS) / December 01st, 2024

Habshi and Sidi: Africans in the Deccan

INDIA :

Portrait of Malik ‘Ambar (detail), early 17th century. India, Ahmadnagar. Ink, opaque watercolor, and gold on paper. Museum of Fine Arts, Boston. Arthur Mason Knapp Fund

«Among the many surprises in the Deccan area of south-central India is its complex, multicultural society. Persian, Dutch, French, British, Danish, Portuguese, Central Asian, and African peoples all made their way through the region seeking trade and conquest, with some ultimately settling and leaving generations of descendants. Unlike the African movement to other places during this period (the Americas, for example), in the socially mobile culture of the Deccan, Africans migrants were able to rise to the rank of nobility.»

Habshi is the Arabic term for Abyssian, a nationality known today as Ethiopian. This term is used to describe the Africans who came to live in India, arriving as merchants and fishermen as well as slaves. Sidi (“my lord”) is another Arabic term to identify the same group, but connotes an elevated status. The integration of Africans into the subcontinent took place as early as the seventh century, and such immigration continues to sustain diasporas throughout Gujarat, Karnataka, Bombay, Goa, and Hyderabad. Today there are about sixty-five thousand Africans living in Sidi communities in these regions of India.

A few portraits of notable African Indians are currently on display in the exhibition Sultans of Deccan India, 1500–1700: Opulence and Fantasy, on view through July 26. One of the most well-known is the historical figure known as Malik ‘Ambar (1548–1626), who was born Chapu, in Ethiopia. He later came to be sold as a slave in Baghdad, where he converted to Islam and was given the name Ambar, from the Arabic term for “ambergris.” Noted for his outstanding intelligence and wit, he was purchased by the chief minister of Ahmadabad, who was himself a former slave. Upon the death of his master, ‘Ambar was freed and rose to the rank of nobility, whereupon he was imbued with the title Malik (“king”).

With his new-found freedom, Malik ‘Ambar built an army of African ex-slave soldiers and became the de-facto king in Ahmadnagar—a position that became even more influential when his daughter married Sultan Murtaza Nizam Shah II (r. 1600–1610). ‘Ambar was also a strong patron of the arts, and many portraits of him are held in museum collections worldwide.

Like ‘Ambar, the freed slave who came to be called Ikhlas Khan (d. 1656) of Bijapur also held great influence at court. Given the name Malik Raihan ‘Adil Shah, he grew up serving Sultan Ibrahim Adil Shah II (r. 1580–1627) and came of age alongside the sultan’s son, Prince Muhammad ‘Adil Shah (r. 1627–1656). When Muhammad assumed the throne, Malik Raihan was promoted alongside him.

Freed from his slave status, Raihan became a commander of troops and an important advisor to the sultan. Eventually he was named governor of a province on the border with Golconda, and, in 1635, he received the title Ikhlas Khan, by which he is known to history. His presence as the strength behind the king is evident in contemporary biographies as well as portraiture.

Left: Ikhlas Khan with a Petition, ca. 1650. India, Bijapur. Ink, opaque watercolor, and gold on paper. The San Diego Museum of Art, Edwin Binney 3rd Collection, 1990.442

Sultan Muhammad ‘Adil Shah and Ikhlas Khan Riding an Elephant (detail), ca. 1645. India, Deccan, Bijapur. Ink, opaque watercolor, and gold on paper, The Ashmolean Museum, Oxford. Lent by Howard Hodgkin

The descendants of these Sidis continue to thrive in modern-day India and have been the subject of recent interest, including photography campaigns such as Luke Duggleby’s The Sidi Project and Ketaki Sheth’s A Certain Grace: The Sidi—Indians of African Descent.

Much of this interest is perhaps thanks to the research of the groundbreaking study African Elites in India: Habshi Amarat, edited by Kenneth X Robbins and John McLeod. In addition, public exhibitions such as The African Diaspora in the Indian Ocean World at the Schomburg Center for Research in Black Culture at the New York Public Library also have promoted this subject, and this awareness, in turn, has directly inspired contemporary artist and designers such as Grace Wales Bonner. The continued interest in this community is a testament to its unique and longstanding cultural assimilation.

A group of Indian school children walk past a Sidi dance performer having her makeup applied. Uttara Kanada, Karnataka State, India, January 2015. Photo courtesy of Luke Duggleby

View all blog posts related to this exhibition.


Contributors / Courtney A. Stewart

source: http://www.metmuseum.org / The Met / Home> Perspective / by Courtney A Stewart / July 01st, 2015

    Islamic Da‘wah in the Contemporary World

    JAMMU & KASHMIR :

    A Review of Dr. Nazir Ahmad Zargar’s Recent Book

    Author: Dr. Nazir Ahmad Zargar, Title: Islamic Da‘wah Discourse and Method, Publication Details: Chahattisgarh: Evincepub Publishing, 2024., Edition: Third Revised Edition , Pages: 297+ i-xx. ISBN: 978-93-5673-906-2. Price: ₹500

    Islam is a missionary religion, and Da‘wah (the call to Islam) is a divine commandment. In common terms, Da‘wah invites people to Islam. A person who invites people to Islam through a dialogue process is called Dā‘ī. In a broader sense, it connotes an invitation to the Imān (Islamic faith) to the prayer or Islamic way of life. The book under review attempts to elucidate the methodological aspect of Da‘wah in the contemporary era. 

    The author maintains an academic tone throughout the book and presents Islamic Da‘wah as a means to eliminate misrepresentation, misinformation, and misconceptions regarding Islam and its worldview. Therefore, the main objective of this work is to make its readers understand that Da‘wah is an attitude that presents the actual teachings of Islam and the real image of Islam, free from division and prejudice. The methodological aspect of this work highlights the role of a Dā‘ī in contemporary times. In this context, the book offers a comprehensive approach to Da‘wah. The author deals with the communication part of Da‘wah methodology, including using social media and modern technologies to propagate the message of Islam. 

    The revised third edition has been improved to a greater extent than early editions; some sections have been edited with great detail. A few portions have been added afresh. The foreword of the revised third edition is written by Prof. S. M. Yunus Gilani, Malaysia. He says, “This work is an invaluable resource for anyone seeking to understand the essence of Islam, its profound teachings, and the wisdom behind its principles. It provides a roadmap for those who are called to the noble task of conveying the message of Islam with wisdom, compassion, and integrity (pp. vi-vii).”  This book is spread over five chapters, excluding a vast introduction, conclusion, appendix, and an epilogue to the protocols. In his detailed introduction, the author draws an outline of the fundamental concepts and basic principles of Da‘wah. He introduces Islam as a peaceful religion and argues that it provides a solution to the problems of mankind.

    Furthermore, it discusses the relation of Da‘wah with communal harmony and mutual co-existence. Similarly, it also analyzes conceptions such as the essences of Wahy (revelation) and Risālah (prophethood), the dichotomy between rational and revealed knowledge, and characteristics of a Dā‘ī. This section also highlights the historical perspectives of Da‘wah during the al-Khilafah al-Rashidah (Caliphate period) and Da‘wah in contemporary times from a global context. 

    Chapter first, Da‘wah and its significance, delves into the meaning and definition of Da‘wah. The author here focuses on the different dimensions of Da‘wah, such as ways and means, objectives, importance, causes of decadence, language and media of Da‘wah, and role of Da‘wah organization. Dr. Zargar is of the view that “the primary aim of a Da‘wah organization is to unite the disarranged Ummah into a unified whole once again (pp. 25-26). The author emphasizes Da‘wah, both individual and collective Da‘wah programmes, keeping a view of a particular place’s circumstances and social order. He argues that the prophet Muḥammad (SAW) preached the message of Islam both individually and in public. However, he asserts that there must be an organized group of individuals who can understand their responsibilities and perform Da‘wah, and he substantiates his argument with the āyat (verses) of the Qur’ān and ahadith. Dr. Zargar points out that the role of an organized group is not merely to perform the activities of Da‘wah but to play his role in “construction and deconstruction simultaneously” (p. 125).

    Chapter second, a brief historical survey of the development of Da‘wah methodology, is through examination and analysis of Da‘wah from historical perspectives and early methods. The author divides Islamic Da‘wah into three major historical phases; the initial phase discusses the early Islamic Da‘wah that started from the mount of Ṣafa and was carried out during the whole time of the prophet Muḥammad (SAW). Dr Zargar believes that Da’wah’s scope, significance, and relevance grew gradually and substantiates his claim from the different āyat of the Qur’ān (p. 132-34). The second phase discusses Da‘wah in the period of al-Khilāfah al-Rāshidah as a state responsibility. This phase emphasizes the status of Da‘wah as an obligatory duty for the rulers and examines scholarly opinions. The third phase elucidates the decline of activities of Da‘wah at the governmental level and becomes more concerned at individual and collective or group level. However, Da‘wah continues to remain the duty of a Muslim. The author notes that the most crucial part of this phase is that throughout the first century of Muslims, the activities of Da‘wah remained peaceful, and no force was used to convert people to Islam (p. 140). The author has quoted many historical events that support the fact that Da’wah activities were peaceful. For instance, he evidently discusses how Berke Khan and other Mongols accepted Islam despite terrorizing Muslim lands. Therefore, the events in which Tartars became Muslim have been explicitly considered turning points in Muslim history. The concluding part of this chapter discusses the spread of Islam in India and the major factors responsible for the emergence of Islam. However, this section has been discussed briefly and needs further elaborations to substantiate the claims pertaining to major factors responsible for the spread of Islam in India.

    Chapter third, ‘the contemporary Da‘wah movements’, discusses four major Da‘wah organizations in the contemporary era, such as al-Ikhwān al-MuslimūnTablīghī Jamā‘atJamā‘at-i-Islāmī and Ahl-i-Ḥadīth movement of India. The chapter’s main subject remains in discussing historical settings in which Da‘wah movements emerged, their ideologies, objectives, approaches, basic principles, contributions, activities, methodologies, and achievements and weaknesses to Da‘wah activities. For instance, the author states that the founders of al-Ikhwān al-Muslimūn have realized that Westernisation is a threat to Islam, which can be countered by returning to the basics of Islam (p. 153). Similarly, the author argues that the purpose of Jamā‘at-i-Islāmī was to establish a “theo-democratic state” yet to be found (p. 166). Regarding Tablīghī Jamā‘at the author has made a comprehensive analysis and focused on its major activities and hallmarks, purpose, and methods of Da‘wah. Dr. Zargar is of the opinion that while other Da‘wah movements focused on producing literature alongside their activities in the field Da‘wah, the Tablīghī Jamā‘at did not consider writing books any of the means of Da‘wah. However, they are very concerned about working in practical fields. Subsequently, a lucid analysis of the Ahl-i-Ḥadīth movement of India and other movements has been conducted. Dr. Zargar made mention of Ahl-i-Ḥadīth movement in Kashmir and highlighted its role in the reformation as well.

    Chapter four is dedicated to the communicational perspectives of Da‘wah and highlights the basic qualities of a Dā‘ī and Mud‘ī, such as language, attitude, knowledge, organizational qualities, discipline, and righteousness. Similarly, the fifth chapter of the book focuses on Da‘wah in the contemporary global society. The author discusses here globalization from the Islamic perspective, post-modern materialistic society, concepts such as the definition of man in Islam, problems of materialism, individualism, and the decline of the West. Dr. Zargar has also highlighted the problems, concerned with Dā‘ī’s, the importance of Ijtihād in Da‘wah and education system, Da‘wah and women, following the law of land, nationalism, and Muslim politics as well. It is pertinent to mention that this work presents a thorough analysis of the contemporary position, aims, and objectives of the Zionist movement, formation of UNO, the establishment of the Kingdom of Israel, and economic institutions and multinational companies to support the causes of Israel are debatable issues discussed in Da‘wah and the Contemporary Global Society.

    In sum, Dr Zargar argues that Islam is indeed the religion of Da‘wah. He asserts that Da‘wah is the real force behind the success of Islam and Muslims. Therefore, he offers some ways to continue Da‘wah in the contemporary era, such as inter-religious dialogue, debates, freedom of choice, and essay competitions. The book’s appendix is another valuable contribution because it discusses the Jewish protocols, which consist of 24 documents containing the most comprehensive programmes for world subjugation published in 1905. The author’s lucid explanations and examination of the protocols expose the aims, purposes, and approaches of Jews to the rest of the people of the world whom they called Gentiles. An epilogue to the protocols traces the need and significance of Islamic Da‘wah and the Protocols of the Elders of Zion. In sum, the book is a comprehensive guide and a valuable edition in the related field for students and researchers. 


    • The author is a Doctoral Candidate, Comparative Religion, Department of Religious Studies, Central University of Kashmir

    source: http://www.kashmirobserver.com / Kashmir Observer / Home> In-Depth Review / by Guest Author / April 20th, 2024

    Healing Touch: Muslim Doctors in UP’s Kairana Soothe Blisters of Kanwariyas

    Kairana (Shamli District) , UTTAR PRADESH :

    Muslim Doctors in UP’s Kairana Soothe Blisters of Kanwariyas

    Heartwarming display of unity in a city once known for communal tensions 

    Kairana :

    The Uttar Pradesh city of Kairana in Shamli District, once known for its communal tensions, has now become a symbol of harmony and unity.

    Muslim doctors in the area are providing medical assistance to Kanwariyas, the devotees of Shiva, during the annual Kanwar Yatra. These doctors are applying the “balm of harmony” by treating the blisters and injuries of the Shiva devotees, showcasing a touching example of communal harmony.

    At a bustling medical camp on Kairana Road, Dr. Babar Chauhan, Dr. Syed Nadeem, and Dr. Shavez Rana are dedicated to serving the Shiva devotees. Despite their busy schedule at a private hospital, these doctors make time to volunteer at the camp, providing essential medical care to the Kanwariyas.

    Dr. Chauhan reassures a Kanwariya, “Hey Bhole, don’t panic. I have cleaned the blisters and bandaged them with good medicine. Now keep taking these antibiotics and pain medicines on time. Don’t worry, be carefree. This pain, wound, and skin will all be fine.”

    The gratitude and relief are palpable as another Kanwariya requests, “Doctor Sahab, please bandage me. There is some relief from the medicine, if you feel the need, give me an injection.” Dr. Nadeem responds with a smile, “Oh, no, there is no need for this. Take rest, it will be fine.”

    Rising Above Caste and Religion

    In a country often divided by caste and religion, these Muslim doctors set a powerful example by serving the Shiva devotees with dedication and compassion. “Humanity, service, and sympathy give immense peace,” says Dr. Rana, reflecting the ethos of their selfless service.

    Dr. Nadeem adds, “Religious discrimination is not right; everyone should live with humanity. We are providing all kinds of facilities to Shiva devotees, from treating blisters to addressing accidents and fever.”

    Positive Impact on the Community

    The positive impact of this service is echoed by the Shiva devotees themselves. Aman and Rajan from Haryana and Dhirendra from Sonipat expressed their appreciation. “On reaching Shamli, we felt very good to see the spirit of service of the doctors of the Muslim community. If everyone lives together in this way and serves each other with devotion during religious festivals, then the path of happiness, peace, and progress will be paved in the country,” they said.

    This initiative by Muslim doctors of Kairana not only provides essential medical aid but also fosters a spirit of unity and communal harmony, setting a hopeful example for the entire nation.

    source: http://www.clarionindia.net / Clarion India / Home> Editor’s Pick> Indian Muslim / by Clarion India / July 30th, 2024

    Sultan Ul Uloom Public School Hosts the 360 Exquisite Exhibition: A Celebration of Student Talent

    Hyderabad, TELANGANA :

    The exhibition’s name, “360 Exquisite,” was carefully chosen to represent the school’s well-rounded approach to nurturing the diverse talents of its students.

     Sultan Ul Uloom Public School Hosts the 360 Exquisite Exhibition: A Celebration of Student Talent

    On Tuesday, December 24, 2024, Sultan Ul Uloom Public School (SUPS), located in Banjara Hills, hosted the much anticipated “360 Exquisite Exhibition.” The event was a proud showcase of the creativity, innovation, and brilliance displayed by students from Nursery to Class 10.

    The exhibition’s name, “360 Exquisite,” was carefully chosen to represent the school’s well-rounded approach to nurturing the diverse talents of its students. The event highlighted the hard work and dedication of the students, while also reflecting the school’s commitment to developing intellectual and artistic abilities. It served as a platform to demonstrate the students’ boundless imagination and problem-solving skills.

    The Chief Guest for the exhibition was Mr. Waliulla, Chairman of the Sultan-ul-Uloom Education Society (SUES). Esteemed community members also graced the occasion as Guests of Honor.

    Mr. Zafer Javeed Sahab, Honorary Secretary of SUES and Chairman of SUPS, addressed the gathering and noted that the exhibition was an excellent opportunity for students to display their projects in a variety of fields. These included science, social science, mathematics, arts, crafts, artificial intelligence, and robotics.

    The exhibition was a testament to the students’ critical thinking, creativity, and collaborative spirit. Each display offered a unique perspective, developed under the guidance of the school’s dedicated teachers. The innovative ideas and artistic expressions seen throughout the event demonstrated the remarkable potential of these young minds, leaving attendees inspired and hopeful for their future achievements.

    Ms. Samerfatima, Principal of Sultan Ul Uloom Public School, welcomed the guests and spoke proudly of the school’s continuous progress. She highlighted the institution’s dedication to providing quality education and achieving new milestones. Ms. Samerfatima also expressed her appreciation for the teachers who have mentored the students and for the parents whose unwavering support and encouragement play a crucial role in the students’ success.

    The Sultan-ul-Uloom Education Society (SUES), with its visionary leadership, continues to create an environment where education thrives. Through its tireless efforts and commitment to excellence, SUES has laid the foundation for a future where students are equipped to achieve great things.

    This exhibition not only showcased the talent of the students but also underscored SUPS’s ongoing commitment to shaping the next generation of thinkers, innovators, and leaders.

    source: http://www.munsifdaily.com / Munsif 24×7 / Home> Education / by Fauzia Farhana / December 24th, 2024

    Investiture Ceremony at Madina Schools: Emphasizing Holistic Development for Future Leaders

    Hyderabad, TELANGANA :

    Madina Schools held its investiture ceremony at their Himayatnagar premises in Hyderabad, where young leaders were entrusted with responsibilities that symbolize a commitment to both their educational community and personal growth.

    Hyderabad: 

    Madina Schools held its investiture ceremony at their Himayatnagar premises in Hyderabad, where young leaders were entrusted with responsibilities that symbolize a commitment to both their educational community and personal growth.

    The event, held on Friday morning, saw the newly elected Student Council members being presented with badges and sashes by esteemed guests including Rema Rajeshwari, IPS, DIG Women Safety Wing, Telangana, Secretary Ms. Sabiha Farzana, and Directors Ms. Maria Arifuddin and Mr. KM Fasihuddin.

    Rema Rajeshwari, the Chief Guest of the ceremony, inspired the young leaders to embrace their roles with enthusiasm and dedication.

    In her address, she stressed the importance of responsible leadership, emphasizing the need for a balanced approach to physical fitness, mental and spiritual health as essential components of success in education and life.

    “It is the responsibility of both parents and teachers to guide the youngsters about the importance of physical, mental, and spiritual health, which are key to the overall development of a child,” said Rema Rajeshwari, IPS, DIG Women Safety Wing, Telangana.

    The student leaders took an oath, led by Director Maria Arifuddin, pledging to work together to foster a positive and supportive school environment. They committed to promoting academic excellence, creativity, and social responsibility, aligning with the school’s vision of holistic education.

    The ceremony marked a significant step in encouraging students to develop as future leaders who are well-rounded, compassionate, and ready to make meaningful contributions to society.

    source: http://www.munsifdaily.com / Munsif 24×7 / Home> Education / by Munsif Web Desk / August 09th, 2024

    Meet Khalida Baji: Sexagenarian Activist With A Never-Dying Spirit

    Hyderabad, TELANGANA :

    Khalida Baji (left) in her office in Hyderabad.

    Social media to social work, women empowerment to political activism, she has worked everywhere 

    Hyderabad :

    Few women have dispelled patriarchal notions with sheer hard work, courage and determination as Khalida Parveen, a social activist from Hyderabad, fondly known as Khalida Baji. 

    Now 65, Khalida Baji has been working for women empowerment through her NGO, Amoomat Society, which does everything from financially helping the needy to providing matchmaking services. 

    Khalida Baji got into social activism when she was young, and hasn’t let age or husband’s death come in the way. 

    Khalida Baji (Fourth from Left) after attending a workshop with police persons.

    Amoomat Society was established in 2005 in Toli Chowki, a suburb of Hyderabad, with Khalida Baji as the general secretary. Khalida Baji didn’t know much about running an NGO and had little understanding of legal or technical aspects. But what kept her going was her sheer determination and steadfastness. And the task got easier with the support and help of her family, friends and like-minded people. 

    Over the years, Amoomat Society has grown into a NGO that’s trusted by the needy and donors alike. And Khalida Baji has harnessed social media to the hilt in her endeavours. One example stands out. 

    Recently, Khalida Baji took to social media seeking a used laptop for a college-going girl. In no time, several people offered their laptop. But once Khalida Baji received the laptop, she closed the query, saying the need has been fulfilled and no more help was needed. 

    “For every project, we seek just the right amount of funds. Neither more nor less,” she tells India Tomorrow.

    This not only speaks of Khalida Baji’s reach but also her moral conviction. “Every NGO faces financial problems,” she says. “People who once received help from Amoomat Society now help us raise funds.”

    Amoomat Society also provides matrimonial services, including premarital counselling. The head of matrimonial service, Shehnaz Ilyas, says they focus more on the priorities and desires of women than the wishes of their families. The marriage bureau is also manned by assistant Shehnaz Begum and office secretary Asiya Nusrat. 

    Another area of Amoomat Society’s work is raising legal awareness and helping people during unforeseeable events. 

    Khalida baji in a workshop by Hyderabad Police.

    The sudden, unplanned lockdown earlier this year dealt a huge blow to numerous people. Although the offices of Amoomat Society were closed, Khalida Baji’s social activism wasn’t. She helped the needy, especially migrant workers, feeding and clothing them. She got going from the first day of the lockdown in March, and has so far distributed thousands of facemasks and nearly 35,000 food packets to the needy. 

    Following a rise in Covid-related deaths, Khalida Baji started an ambulance service to transport the bodies from the mortuary to the final resting place. The service was available to everyone, regardless of their religion. According to Khalida Baji, she started the service after noticing that ambulances were charging anywhere between Rs 20,000 and Rs 30,000. Khalida Baji’s ambulance service prompted the local Member of Parliament to launch a similar service the next day, with two ambulances. Many organisations followed suit. Khalida Baji also helped perform the last rites of Muslim Covid victims through video calls. 

    The lockdown saw a sudden spurt in cases of domestic violence. Khalida Baji and her team were flooded with phone calls from distraught people, some of whom even wished to end their lives. But she and her team counselled them in the light of the Qur’an and Hadees, and provided them with sufficient resources. 

    During the agitation against the Citizenship Amendment Act (CAA), the National Register of Citizens (NRC) and the National Population Register (NPR), Khalida Baji actively led numerous flash protests across Hyderabad, for which she was sometimes detained by the police. Baji has vowed to establish a ‘Shaheen Bagh’ in Hyderabad once the anti-CAA agitations resume. 

    Telangana, of which Hyderabad is the capital, doesn’t have a women’s commission for two years now. Many organisations have been demanding the appointment of the commission’s chairperson and several activists have filed RTI queries but the state government is dilly-dallying. 

    Khalida Baji has supported the demand, saying that establishing the women’s commission in the state would help speed up the investigation into pending cases of violence against women. 

    The recent floods in Hyderabad rendered innumerable citizens homeless and penniless. Khalida Baji provided groceries, clothes and shelter to the affected families in her neighbourhood. 

    A hallmark of her social activism is that she has always kept government authorities in the loop. She also actively campaigned for the Welfare Party of India, which strives for value-based politics. 

    Khalida Baji is active on social media and keeps up with technology. Her Twitter (@kparveen2005) and Facebook accounts bear testimony to this. She plans to launch a YouTube channel soon. 

    Another field of her active engagement is the mainstream media. She is frequently quoted in news and feature stories that appear in newspapers. She also appears on regional and national television, and is as fluent in Telugu, Malayalam and English as she is in Urdu. 

    The social activism hasn’t deterred Khalida Baji from building her connections with the Almighty. She takes time off for Namaz and fasts regularly during non-Ramazan days. 

    At 65, she is the true definition of a multitasker and has shown how an individual can contribute to the community and society at large.

    (Nabila Mulla is a freelance journalist based in Hyderabad. She can be contacted at NabilaaMulla@gmail.com)

    source: http://www.indiatomorrow.net / India Tomorrow / Home> News> Society / by Nabila Mulla / November 26th, 2020

    Writer Mirja Basheer’s book chosen for award

    Challakere (Chitradurga District) / Tumakaru, KARNATAKA :

    Abrakadabra, a collection of stories by writer Mirja Basheer. | Photo Credit: SPECIAL ARRANGEMENT

    The Karnataka Muslim Lekhakara Sangha, Mangaluru, has chosen Abrakadabra, a collection of stories by writer Mirja Basheer, for the Muslim Sahitya Prashasthi for 2023.

    The award presented in memory of the late U.T. Fareed, former MLA of the erstwhile Ullal Assembly constituency, comprises ₹10,000 purse and a citation. It will be presented to the author at a function in Tumakuru in December, according to president of the sangha U.H. Umar.

    In all, 32 applications had been received for the award. A three-member committee chose ‘Abrakadabra’, he said in a release.

    Dr. Basheer, retired veterinary doctor, hails from Challakere in Chitradurga district.

    Presently, he lives in Tumakuru. He worked in the Veterinary Department for 34 years.

    Some of the other literary works of Dr. Basheer are Batteyellada Oorinalli, Jinni and Haruva Hakki mattu Iruve and Gange Baare Gowri Baare. His stories were included as lessons in some college text books in Karnataka and in the class IX Kannada textbook in Kerala. Some of the stories have been translated into Telugu

    source: http://www.thehindu.com / The Hindu / Home / by The Hindu Bureau, Mangaluru / November 29th, 2024