Once visited by Saudi King, Mumbai’s Juma Masjid pond gets a makeover

Mumbai: As the city continues in spells of the Covid-19 pandemic lockdown, the management of the historic Juma Masjid in south Mumbai — once graced by the late King Saud bin Abdulaziz al Saud of Saudi Arabia — have embarked upon an unusual mission — clean-up of the ancient pond inside the mosque.

A team of workers got onto the task from Monday, descended in the 10-feet-deep pond, caught all the goldfish, silverfish and turtles and transferred them to a temporary fish tank, emptied up the misty greyish-green water, and launched a thorough weeklong cleaning operation, along with minor repairs on the floor.

“This is the first time in 12 years that we are doing this, taking advantage of the lockdown when few Muslim faithful turn up for prayers here We do a clean-up at intervals of several years, depending on the requirements,” the Juma Masjid’s Chief Mufti Ashfaq Kazi told IANS.

JUMA MASJID OF BOMBAY; The huge fish that live inside the pond have been removed to safety and will return to the pond by this weekend after the clean-up.

“Soon, the lockdown may be lifted. At that time, we don’t want any faithful to be at any kind of risk, so we decided to spruce-up this ancient pond,” Juma Masjid of Bombay Trust (JMBT) Chairman Shuaib Khatib told IANS.

JUMA MASJID OF BOMBAY TRUST.

It was in 1954 that King Saud visited this mosque during an official tour to India, the Pakistani Cricket Team was given lodging and boarding during its first tour of India in 1960-61 at the Mohammediya High School in its premises, while the late Prime Minister Indira Gandhi maintained close contacts with the Juma Masjid trustees.

Fed by natural underground fresh-water springs, the pond harbours an interesting tale in its depth — it belonged to a wealthy Bombay landlord Momin Sahab who sold it to a group of citizens in 1775 for Rs 12,000, said Kazi.

Courtesy: Siasat

 

 

Islamic arts from the ages

This brass globe is divided into twelve equal sections (for months). Line of equator is marked in degrees, the stars are represented by small cavities and the constellations by engraved pictures. (Safavid, 1649-50)

 

Astrolobes measured time and distance using the movement of stars. This one is made of brass and has one fixed and six removable disks. An openwork disk with curved pointers sits on top. The back has a perforated pointer attached by a screw, which is decorated with dots. (Alhomad, 1252-53)

 

This brass jug is decorated with floral motifs and interlace bands in silver and gold inlay. The handle is in the form of a dragon. There are inscriptions set inside cartouches, one such is the owner’s name on the foot. (Timurid, 1466-67)

 

 

The tasbih (declaring praise to the Lord) or prayer beads is used at the end of the ritual prayers or by dervishes. A large bead marks the beginning and end of the string, smaller beads divide rest of the beads into groups. Typically, a tasbih has 99 beads. This one is made from the clay of Karbala. It’s here that the grandson of the Prophet Muhammad (pbuh), Imam Hussain, was martyred in 680AD.
This Gold-plated alem is in the form of a palm leaf on a tall base with three knobs. Quranic inscriptions adorn the main part. The summit is itself in the form of a smaller alem. Alems or finials were used as a symbol of power and sovereignty. (Ottaman, 18th century)

 

This brass candlestick rests on a circular plinth. It has engraved and niello decoration with a handle at each upper edge. Persian couplets adorn the edges of the rim. (Ottoman, 17th century)

 

This rock crystal casket has an octagonal body and a domed lid, both of which are set with emerald and rubies in flower shaped gold sockets linked by gold stems. It was made to contain hair from the beard of Prophet Muhammad (pbuh). (Ottoman, 16th century)
This hilyat panel has the top resembling a mihrab or prayer niche and has a picture of Madinah with Prophet Muhammad’s (pbuh) tomb. The centre has a circular medallion with text describing the physical attributes of the Prophet as narrated by Ali. Names of the four caliphs are inscribed in the four corners, top and bottom have Quranic verses. It ends with a prayer followed by the name of the calligrapher and a date. The hilyat was believed to protect the house where it was hung in. (Ottoman, 1797-98)
This brass alms dish is in the form of a boat with dragon heads at either end, its eyes are made of turquoise. The dish is engraved with rumi scrollwork and medallions. Quranic inscriptions fill up the outside. The owner and the maker finds a mentions too. Some Persian poems are also present. Kashkul as they were called in Turkish, were carried by dervishes for alms collection. (Safavid, 17th century)
This depiction of the Prophet Muhammad’s (pbuh) footprint is on a silver plaque set in a wooden frame, and lined with blue paper with rosettes. The top frame has a rose bud and a blooming rose. The rose motifs symbolise the Prophet. When the Prophet ascended to heaven during Miraj, he left an impression on a stone. The depiction here is copied from the same. It is believed to bring good fortune. (Ottoman, 1640-41)
This multiple-niche prayer mat can serve seven people simultaneously. It’s made of green velvet decorated with flower and leaf motifs cut from pink, green, red and blue broadcloth. A silk embroidery is used on the tiny circles. (Ottoman, 19th century)
This short sleeves, wrap-around, talismanic shirt is made of white linen and is lined with green silk. The inscriptions have verses from the Quran. The back has several motifs, including a pair of scorpions and Zulfiqaar. The double-bladed sword of Ali was attributed with magical power. It’s depiction here reflects the belief that the power of Ali will protect the one wearing it. (Ottoman, 19th century)
This inscription panel is embroidered in the dival technique in yellow wire on green velvet, surrounded by a border of scrolls. The Arabic inscription literally reads, “Here lies Hazrat Fatima Al-Zahra, most illustrious of women, may Allah grants her Her blessing.” It could have been used on her tomb in Madinah. (Ottoman, 19th century)
Surah Al-Ikhlas with the kalima by calligrapher Salih, 1845. (Ottoman, wood, silver paint)
The painting depicts Mir’aj which holds a special place in the Islamic calendar. It’s the night when Prophet Muhammad (pbuh) ascended the heaven on a mystical creature (buraaq) guided by the angel Gabriel. The angel first took him from the Kaaba to Al Aqsa mosque in Jerusalem and from there to heaven. The obligatory five prayers resulted from this journey (referred to as Isra in the Quran). There’s an element of mystery in the event and so cultural influences show in its depiction. A case here is the representation of houris and a lion on the top left. (Image: Kisas-i-Enbiya, Suleymaniye Library, Turkey)
This copper sherbet pan is engraved with medallions and pendants with inscriptions in cartouches. Borders of floral motifs cover the top and bottom. Two names are engraved on the rim which could be of the maker or the person who sanctioned it. (Mamluk, 15th century)
This rehal or book showcases Anatolian Seljuk woodwork. It is decorated with Quranic inscriptions and a few oral traditions of the Prophet (pbuh). It has openwork rumi and palmette motifs. The rehal used to be an integral part of Muslim households, as it was used for Quran reading, before the audio visual invasion. (Seljuk, 13th century)
The silver Ewer and basin, which has a perforated strainer, in this sample are engraved with a pattern of interconnected medallions with a dot inside each. A knob in the form of a rose tops the lid. (Ottoman, 19th century)
A ney is a flute made of hollow reed stem. This one has two silver bands in the middle to hold the body together. It became a symbol of Islamic mysticism after Rumi found its sound expressing love of God. The Mawlawis understandably call it nay al-sharif. (Ottoman, 1718)
A painting of Madinah showing the tomb of Prophet Muhammad (pbuh), few pilgrims some of whom are praying and the date garden of Fatima (daughter of the Prophet). The unsigned painting is gouache on ivory. (Ottoman, 19th century)

 

 

This cast steel mirror has a heavily engraved back. It has a holding knob in the centre surrounded by two symmetrical sphinxes. A prayer in kufi script surrounds the edges. In ancient Egypt, the sphinx was a symbol of the hereafter. It later symbolised prosperity and mysticism. (Seljuk, 12th century).

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

(Source for all above items: Topkapi Museum)

The Ardabil (after a city in Iran) Carpet is the oldest carpet (1539-40) in the world and also one of the largest (10.5m x 5.3m). Its surface is covered by a single integrated design. The border is in the form of four parallel bands, which surrounds a rectangular field having a large yellow medallion in its centre. The medallion is surrounded by a ring of pointed oval shapes, and a lamp is shown hanging from either end. This centrepiece is matched by four corner-pieces, which are quarters of a similar but simpler composition, without the lamps.
The dyes used were made from natural materials like pomegranate skin and indigo, so the shades vary slightly, producing a ‘ripple’ effect where darker and lighter batches of wool were used. Each part of the design is filled with one or more types of scrollwork set with swirling flowers or leaves.
(Source: Victoria and Albert Museum, London)

मुख्तार अब्बास नकवी: देश भर की वक्फ सम्पत्तियों का 100 दिन 100 प्रतिशत डिजिटाइजेशन लक्ष्य

रिज़वान रजा: आज नई दिल्ली के एनडीएमसी कन्वेंशन सेंटर में आयोजित केंद्रीय वक्फ परिषद् के राष्ट्रीय सम्मेलन में केंद्रीय अल्पसंख्यक कार्य मंत्री श्री मुख्तार अब्बास नकवी के सम्बोधन के मुख्य अंश:
नई दिल्ली, 29 जुलाई, 2019: केंद्रीय अल्पसंख्यक कार्य मंत्री श्री मुख्तार अब्बास नकवी ने आज यहाँ कहा कि केंद्र सरकार ने अपने 100 दिनों में देश भर की वक्फ सम्पत्तियों का सौ प्रतिशत डिजिटाइजेशन करने का लक्ष्य रखा है। देश भर में 6 लाख से ज्यादा पंजीकृत वक्फ सम्पत्तियाँ हैं।
आज नई दिल्ली के एनडीएमसी कन्वेंशन सेंटर में आयोजित केंद्रीय वक्फ परिषद् के राष्ट्रीय सम्मेलन में श्री नकवी ने “कौमी वक्फ बोर्ड तरक्कियाती स्कीम” के तहत 8 वक्फ मुतवल्लियों को पुरस्कृत किया। यह पहला मौका है जब वक्फ मुतवल्लियों को वक्फ सम्पत्तियों के सदुपयोग विशेषकर इनका जरूरतमंदों के सामाजिक-आर्थिक-शैक्षिक सशक्तिकरण के लिए सदुपयोग करने वाले मुतवल्लियों को प्रोत्साहित एवं पुरस्कृत किया गया है।
श्री नकवी ने कहा कि देश भर में कार्यरत मुतवल्ली वक्फ सम्पतियों के “कस्टोडियन” हैं। उनकी जिम्मेदारी है कि वक्फ संपत्तियों का सदुपयोग एवं सुरक्षा हो। इस सम्मेलन में केंद्रीय वक्फ काउंसिल के सचिव, काउंसिल के सदस्य एवं वरिष्ठ अधिकारी, देश भर के राज्य वक्फ बोर्डों के चेयरमैन/सीईओ एवं अन्य वरिष्ठ अधिकारी शामिल हुए।
श्री नकवी ने कहा कि वक्फ संपत्तियों की 100 प्रतिशत जियो टैगिंग एवं डिजिटाइजेशन के लिए युद्धस्तर पर अभियान शुरू कर दिया गया है ताकि देश भर में स्थित वक्फ सम्पत्तियों का सदुपयोग समाज की भलाई के लिए किया जा सके। सेंट्रल वक्फ कौंसिल, वक्फ रिकॉर्ड के डिजिटलाइजेशन एवं जीआई मैपिंग/जिओ टैगिंग हेतु राज्य वक्फ बोर्डों को आर्थिक मदद एवं तकनीकी सहायता दे रही है ताकि सभी राज्य वक्फ बोर्ड, वक्फ सम्पत्तियों के डिजिटलाइजेशन का काम तय समय सीमा में पूरा कर सकें।
वक्फ सम्पत्तियों की जीआईएस/जीपीएस मैपिंग के लिए आईआईटी रूरकी, अलीगढ मुस्लिम यूनिवर्सिटी जैसे संस्थानों द्वारा काम किया जा रहा है। 20 राज्यों के वक्फ बोर्डों में वीडियो कॉन्फ़्रेंसिंग की सुविधा मुहैय्या कराई गई है। इस साल सभी राज्य वक्फ बोर्डों में यह सुविधा उपलब्ध करा दी जाएगी।
श्री नकवी ने कहा कि आजादी के बाद पहली बार प्रधानमंत्री श्री नरेंद्र मोदी के नेतृत्व वाली सरकार देश भर में वक्फ संपत्तियों पर स्कूल, कालेज, हास्पिटल, सामुदायिक भवन आदि के निर्माण के लिए प्रधानमंत्री जन विकास कार्यक्रम (पीएमजेवीके) के तहत शत-प्रतिशत फंडिग कर रही है।
मोदी सरकार “प्रधानमंत्री जन विकास कार्यक्रम” के तहत देश के उन पिछड़े क्षेत्रों में कमजोर तबकों और विशेषकर लड़कियों की शिक्षा एवं रोजगारपरक कौशल विकास एवं स्वास्थ्य सुविधाएं उपलब्ध कराने के लिए ढांचागत विकास कर रही है जो अब तक इन सुविधाओं से वंचित रहे हैं। केंद्र सरकार देश भर में वक्फ सम्पत्तियों पर स्कूल, कॉलेज, आईटीआई, कौशल विकास केंद्र, बहु-उदेशीय सामुदायिक केंद्र “सद्भाव मंडप”, “हुनर हब”, अस्पताल, व्यावसायिक केंद्र, कॉमन सर्विस सेंटर आदि का निर्माण बड़े पैमाने पर कर रही है।
प्रधानमंत्री श्री नरेंद्र मोदी ने अल्पसंख्यकों के लिए देश के सिर्फ 100 जिलों तक सीमित विकास योजनाओं का विस्तार “प्रधानमंत्री जन विकास कार्यक्रम” के अंतरगर्त 308 जिलों, 870 ब्लॉक, 331 शहर, हजारों गांवों में कर दिया है। इन योजनाओं का लाभ समाज के सभी वर्गों को हो रहा है।
श्री नकवी ने कहा कि वक्फ सम्पत्तियों के सम्बन्ध में नए दिशानिर्देशों के लिए जस्टिस (सेवानिवृत) श्री ज़कीउल्लाह खान के नेतृत्व में गठित 5 सदस्यीय कमेटी द्वारा रिपोर्ट सौंप दी गई है। कमेटी की रिपोर्ट की सिफारिशें वक्फ संपत्तियों के सदुपयोग एवं दशकों से विवाद में फंसी सम्पत्तियों को विवाद से बाहर निकालने के लिए वक्फ नियमों को सरल एवं प्रभावी बनाएगी। केंद्र सरकार इस कमेटी की सिफारिशों पर राज्य सरकारों से परामर्श कर आवश्यक कदम उठा रही है।

Qadam Sharif in Delhi lies neglected and forgotten

A painting from Thomas Metcalfe’s ‘Imperial Delhie’.
A painting from Thomas Metcalfe’s ‘Imperial Delhie’.

After reading Shamsur Rahman Farooqi’s ‘Mirror of Beauty’, I was very intrigued by a description in it of a very popular and revered shrine called Qadam Sharif. Having spent a lot of time in Delhi, I was surprised because I never heard of this shrine and was determined to locate it myself.

In Farooqi’s book when misfortune strikes Shamsuddin Khan of Loharu, Wazir Khanum makes a trip to the shrine. The author describes it as a very beautiful and busy place with supplicants and mendicants both going about their business. In fact the impression I got was of a fair the kind one sees on urs days in the dargahs.

In Qadam Sharif, the annual urs is held on Barawafaat, which is the Holy Prophet’s [PBUH] birthday. On that day the slab with the imprint of his foot is immersed in water and that water is offered as ‘tabarruk’ (religious offering of food) to devotees. The slab was acquired by Feroz Shah Tughlaq. Continue reading “Qadam Sharif in Delhi lies neglected and forgotten”