Teach in Urdu extends helping hand to worst-hit Urdu medium schools amid lockdown

Image used for representational purposes ( source Indian express)

National lockdown for Coronavirus pandemic has affected educational activities all across but the Urdu Schools remain one of the worst hit.

“While we see there is an upsurge of digital educational content and resources in English and few other Indian languages, Urdu language remains visibly neglected and inadequately supported,” said Khurshid Alam, Chief of Teach in Urdu (http://teachinurdu.org/).

Khurshid is the brain behind the online resource Teach in Urdu (TIU), an initiative of Springboard Foundation which is a not-for-profit organization established to promote and encourage Innovation and Social Entrepreneurship at the grass root. Established in 2015, the unit initially ran with 3 volunteers that grew to 11 permanent members with several part-time translators and content curators.

“Although its rich literary heritage needs no introduction, unfortunately, it has very few pedagogical and learning resources available on the digital platform,” opines Khurshid. He explains the motive behind this unique endeavour highlighting that there are about 20 crore people in the subcontinent whose mother tongue is Urdu and although poems and literature in Urdu abound the internet, there is an unprecedented lack of educational resources for students.

According to a 2015 study, there are a total of 28,276 Urdu schools (including private schools) in 26 states of India and apart from NCERT, only six state education boards are providing textbooks on the Internet for Urdu speakers. With over tens of thousands of teachers and millions of students that fall under this category, the need to Urdu educational content is huge. To address this, TIU members of including Abdul Mumin, Mujahidul Islam, Salman Waheed and other full-time professional teachers, digital teaching specialists and teaching assistants are currently involved in developing not only translated material but also resources for empowering Urdu medium instructors.

“While there is a lot of buzz about technology enabling e-learning, meaningful technology integration in education requires concerted efforts to combine high-quality educational resources with teacher capacity building,” explains Khurshid. In this context, his team is concerned with the preparation of educational resources, teaching guides, educational material translation from other languages, and publication of materials in audio/video and other formats. The website also publishes pedagogical content for teachers, guides for various scientific and other educational experiments for children, and interactive simulations among other resources.

In light of the COVID-19 lockdown and huge dearth of digital literacy in the field, a survey of Urdu medium schools is being conducted by TIU to find out how Urdu medium schools are dealing with teaching problems. The survey can be filled by school administration or headmaster or principal (https://cutt.ly/iyWMKSN).

“We are now planning to conduct webinars for teachers to cope up with the educational needs during the lockdown period,” he said. As schools remain closed because of the deadly spread of Corona, TIU is planning on utilizing this time to build direct connectivity with both teachers and students through social media platforms.

Speaking about the reception of website resources among the Urdu speaking students, Khurshid shared that TIU receives an average 3000 visits per month with an active WhatsApp group of teachers from across the country that has full accessibility to content and interaction regarding empowering of Urdu teachers.

courtesy: TwoCircles.net

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)

The Chinese dragon threatens Lucknow’s Chikankari

In the last few years, Chinese products have invaded Indian markets big time. Be it electronics or toys or household items or cheap fabric, the made-in-China label is all pervasive. Chinese products score because they are cheap, and widely available. And it is making inroads into Chikankari – a form of intricate embroidery work which this city is famous for.

Chikankari is widely believed to have originated in Persia many centuries ago, and it was brought to Lucknow in the 17th century by Noor Jahan, Mughal emperor Jehangir’s queen.

For the last 200 years now, Chikankari has thrived in the city, so much so that today Lucknow is often called the city with the first claim to the craft.

The embroidery has caught the fancy of fashion designers in Bollywood and has made an impact on international couture too. But with the invasion of the cheap machine-made Chinese variety, Lucknow’s reputation as the number one in the craft is facing a stiff challenge.

“I learnt the craft from my mother-in-law. She was an expert at it,” says Nasreen Jehan, Nasreen is a member of the city-based NGO, Lucknow Mahila Sewa Trust, which is working with more than 2,500 women embroidery workers like her. It will take her 15 to 20 days to complete the job, and she will be paid 400 rupees for her work.

Manufacturers employ close to 200,000 women from in and around the city – most of them illiterate Muslims. The pay is not much – those registered with Sewa get a minimum of 35 rupees a day. In many factories around Lucknow, the embroidery-makers are paid as little as 20 rupees or sometimes even less for a day’s work.

But even that paltry sum goes a long way in the slums of Lucknow where most families live in abject poverty. Farida Jalees, secretary of , says now the embroidery workers have a reason to be worried.

Hundreds of thousands of metres of cloth, often with very similar embroidery, is now being made in China and this “Chinese-chikan” has made it to the shop shelves in Lucknow in the past two years.

“In China, the embroidery is done by machine, it looks smooth, it has a better finish. And they can make it quickly, in huge volumes and meet the market demand. This is our biggest challenge,” Ms Jalees says. “Our women here work with hands. So their work doesn’t have that kind of finish.

And it takes a lot longer to make each piece which means our prices go up. Now if we continue to get Chinese-chikan, then we will be pushed out of the market.” And one the women who work independently name Shakeelo bano says”These days demand of chikankari is very low,they are not getting work as we get before from our customers”.

And when she asked about the chinese chikankari then she told” we don’t have any idea about it, we just know that we are not getting the satisfactory work to do as before.”

Women are not aware of international market they impose low demand on customers and change of fashion but due to lack of knowledge they don’t know the correct scenario, but true is China is capturing Indian chikan market, so goverment must take some stringent action to control it” Parveen Abidi, Seceratary, All India women personal Law board and a social worker told this news portal.

Farida Jalees says it should be documented as soon as possible. She is also campaigning for the patenting of the embroidery form to ensure India doesn’t lose out the craft to China.”We are pushing the Indian government to file for a patent on chikan embroidery.

Just as we are fighting for patenting the basmati rice, we must fight for chikan too. It belongs to India, it belongs to Lucknow. It’s a matter of bread and butter for the hundreds of thousands of women who are dependent on the craft.

At Narang’s store in upmarket Sahara Ganj shopping mall, the Chinese-chikan which is known as “Hakooba” is giving serious competition to the original hand-embroidered variety. Shop-owner Gurbir Singh shows some of the samples.

It is difficult for an untrained eye to make out the difference.It’s obvious the made-in-China tag doesn’t seem to bother the customer.In the last few years, Chinese products have invaded Indian markets big time.

Be it electronics or toys or household items or cheap fabric, the made-in-China label is everywhere to see. While only time will tell what impact Chinese chikan will have on the local industry but with the dragon on rampage, it would be only sooner than later that the industry would go to the Chinese, rendering a body blow to the age old finery.

Story by: Ali Hasan

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।

सीतामढ़ी दंगा: लाश पर सियासी मसीहा खड़ा करने की कोशिश

 लगभग एक महीने और 40 दिन बाद भी सीतामढ़ी में मारे गए ज़ैनुल अंसारी के हत्यारों की गिरफ्तारी न होना अपने आप में समाजसेवियों से लेकर प्रशासन और विशेषकर राजनीतिक दलों के नेताओं के सारे दावों को झूठा साबित कर देता है। वैसे भी सीतामढ़ी दंगे पर हफ्तों हफ्ते तक राजनीतिक कार्यकर्ताओं, दलों के पदाधिकारियों और स्वघोषित क़ौम के नेताओं का कोई अता पता नही था। यहां तक कि उर्दू अखबारों ने खबर तक नहीं लगाई। खैर, मुसलमानों की सबसे हितैषी कही जाने वाली पार्टी के मुखिया और नेता प्रतिपक्ष का पहला ट्वीट, मैं फिर दोहरा रहा हूँ ट्वीट 25 दिन बाद याद 14 नवंबर को आता है। जो नेता अपने पिता के धुर विरोधी पूर्व भाजपा नेता और पूर्व प्रधानंत्री के प्राकृतिक मौत की खबर पर ट्वीट करने में मिनट नही लगाता और लिखता है कि ‘वो हमलोगों के पिता समान थे’ वही नेता एक 80 साल के वृद्ध की हत्या पर 25 दिन लगाता है। और उनकी पार्टी के तथाकथित बुद्धिजीवी सांसद जो लेक्चरर/प्रोफेसर हैं उन्हें भी समझ नही आता कि इस मुद्दे पर बोलना चाहिए।

27 नवंबर को बिहार विधानसभा में विपक्ष ने सीतामढ़ी के दंगे पर सवाल किये, अच्छा किया। लेफ्ट के तीनों नेताओं ने भी सवाल उठाए। तेजस्वी यादव का सवाल उठाना उतना महत्व नही रखता जितना सीतामढ़ी के कुछ लोगों द्वारा तेजस्वी के सवाल उठाने को मसीहाई अंदाज़ में पेश करना। उसपर बात करना महत्वपूर्ण है।

Continue reading “सीतामढ़ी दंगा: लाश पर सियासी मसीहा खड़ा करने की कोशिश”

A Veteran General And Former AMU VC Writes to the PM “In Anguish”

Hon’ble Prime Minister,

Jai Hind from a Longe Wala veteran of 1971.

You have known me since 2002 when I commanded the force which restored peace in Gujarat after the conflagration which engulfed the state. I met you several times when I was Vice Chancellor of AMU. I expressed my anguish twice to you. Once, for the treatment meted out to me by a Member of your Council of Ministers. I told you that an old soldier, and the head of a premier University deserved to be show more respect and courtesy. The second time I reported that some AMU ‘ parasites’ were spreading the calumny, which the media had lapped up, that I had swindled 120 Crores of University funds. Your words gave me strength and confidence. You simply said ‘ Go and tell them that I have known you for 15 years’.

Sir, I am writing to express my anguish again about the treatment being meted out to deprived and weaker sections of society by the so called ‘ Gau Rakshaks’. You are the person who can put an end to this madness. Despite the recent stricture of the Hon’ble Supreme Court of India there has been no abatement to this hate crime, principally because of complicity of some political leaders and the police. They need to take a lesson from the inclusive and even handed nature of our Armed Forces.

I am writing a book titled the ‘ Sarkari Mussalman’ which is due for release shortly . I must quote why my family chose to stay in India

Partition was another trauma my family faced. Those members who owed loyalty to the Muslim league migrated to Pakistan. My immediate family, who had full faith in the inclusive nature and large heartedness of our society, decided to brave it out in India. Our confidence was not misplaced, till recently. There were no riots in our home town, Sardhana, ( Dist Meerut) principally because of the firm hold of my Nana (maternal grand father). He threatened swift retribution to any community which indulged in rioting. As a child I did, however hear horrific tales of the mayhem, arson and murder during partition. It affected me, though I never spoke about it. I could only drive out the ghost from my system after I entered the National Defence Academy, Khadakwasla. In this great institution I was warmly welcomed, treated fairly and experienced affirmative action, being the lone Muslim in my Course of about 250 cadets.

My wife and I took care to never talk about the horrors of partition to our children. It is a closed and forgotten chapter. But it took three generations to forget. My parents who experienced it, my siblings and myself who heard about it were affected. It did not affect our children as the matter was never discussed at home. It is there fore very important for parents not to sow the seeds of discord and hatred in the minds of their young children.This is the polluting danger of periodic communal riots that rock the country. It will take three generations for the aggrieved families to forget. Those adversely affected by riots would have no stake in the country of their birth.This would certainly impact on the closely woven social fabric of our country.’

I am writing to a person who possesses grit and determination and who is scrupulously honest. I am writing because of the deep impact, on me, by a quote of Nelson Mandela Jr ‘ In the end we will remember not the words of our enemies but the silence of our friends’.

Profound Regards.

Yours in Anguish,

Lt Gen Zameer Uddin Shah ( Veteran)

An Open Letter to Indian Muslims

DEAR Muslims,

I am writing this with full responsibility and knowledge of the situation on the ground. I live thousands of miles away from Indian shores but visit thrice in a year and closely follow events and remain in touch with friends and acquaintances.

Please do not get me wrong, this shouldn’t be interpreted as a patronising lecture. I understand the sentiments you express on social media and share the anger and frustration over events taking place in several states. However, please understand that nothing is permanent and what goes up is bound to come down. The prevailing climate will change very soon. I can see that happening. Things that happened six months ago are no longer happening. There are signs of change in every sphere of Indian society. Issues of bread and butter are a great leveler and hurt indiscriminately, regardless of your caste and religion. It has started to hurt people — businesses are suffering, jobs are vanishing, sources of livelihood are shrinking. In a short span of time, these issues will consume all the sections of the society. Religion or ideology can’t fill tummies, create jobs or propel growth. People will understand this very soon, they have begun to understand — protests by farmers in Maharashtra and anger of Patels in Gujarat are good examples. Continue reading “An Open Letter to Indian Muslims”

Time for the broader Hindu community to speak up

DEAR Hindus,

The brutal murder of a poor Muslim labourer recently is not intended to terrorise Muslims, a community that is becoming immune to such threats after a series of targeted killings. In the last three odd years, they have seen many such killings by mobs and individuals in the name of Hinduism.

The real motive behind these killings is to terrorise you, Dear Hindus. Yes, don’t be surprised, Muslims are just a pawn — to add muscle and momentum to a specific political narrative.

For those who propagate the ideology of hate, their real enemy is the moderate, well-meaning Hindu who believes in the idea of India, an India that is home to 1.25 billion plus people of diverse faith, race, languages and appearance. Continue reading “Time for the broader Hindu community to speak up”

Romanticisation alone is not helping our heritage

In 2003, during a visit to Fatehpur Sikri, we were taken to the private residence of the caretaker of the Saleem Chishti Dargah located inside the complex. Once inside, we were warmly received by the caretaker, an elderly gentleman and his family. We were served sharbat and shammi kababs. Soon after, in our presence, the caretaker received another group of Indian men and women, all dressed in expensive clothes and they spoke to each other in English with a distinct American accent.

“Ye sab sap hi logoN ka to hai,” [This all, is all yours only] the caretaker said to them before introducing the family to us. We were delighted to discover that they were direct descendants of Akbar, the emperor who built the magnificent complex.

We spent some time with them and left the residence to take a round of the complex. In the central courtyard, I was horrified to see carts of vendors selling bangles, cosmetics and cheap snacks. The carts were stationed in front of the Dargah and all the vendors were Muslims. In another section of the complex, I saw banana peels, discarded footwear and paan stains on the walls. I left the complex disappointed. Continue reading “Romanticisation alone is not helping our heritage”

The Story behind AMU Tarana

Union Hall Lawn, AMU

MILLIONS of AMU students and alumni around the world sing the university tarana every year. It brings back so many Aligarh memories to me and countless others. The tarana itself is a fine piece of Urdu poetry and the story behind it is an interesting one.

One of AMU’s most famous student and an Urdu poet of the highest calibre, Asrar-ul-Haq Majaz, attended the university between 1930 and 1936.2 It was 1936 that he penned his famous poem Nazr-e-Aligarh.Majaz first recited it the same year in the Union Hall, in the presence of the Pro-Vice Chancellor (PVC) A.B. Ahmed Haleem.

Haleem stopped the recital and walked out when Majaz reached the lines “YahaaN ham ne kamandeN daalii haiN, Yahan hum ney shabkhooN (night raids) maaray haiN; YahaN hum nay qabaayeN nochii haiN, yahan hum nay taaj utaarey haiN” (Trans: We have scaled buildings here and ambushed here, We have torn garments here and removed crowns here).4

The huge gathering of students asked him to continue but Majaz did not. He had to relent later, and completed it in the Union Hall’s lawns (between Morrison court and Union building).3
Continue reading “The Story behind AMU Tarana”