Allama Iqbal - Aligarh Muslim University Iqbal - Aligarh Muslim University

IQBAL2011-2012

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Allama Iqbal HallAligarh Muslim University, Aligarh (U.P.)

Allama Iqbal HallAligarh Muslim University, Aligarh (U.P.)

Annual Hall Magazine

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Printed at International Printing Press, Aligarh #09358217353

IqbalIqbalIqbalIqbalIqbal 20122012201220122012

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CONTENTS

MMMMMessagesessagesessagesessagesessages

Vice Chancellor

Registrar

Provost

Censor

Teacher in Charge

A Brief Sketch of Allama Iqbal Sarham Ahmad 01

Sir Dr. Mohammed Allama Iqbal Mohd. Rahimullah 03

Secret of Success Saim Qamar 07

Spot an Alig in Crowd Meraj Habib Ansari 08Shahbaz Zafar

Peace Hath Her Victories No LessRenowned Than War Adnan Anwer 09

IQBAL2012


iv

Positive Quotes Shahab Malik 09

Education Syed Akhlaqur Rahman 10

Modern Student Waseem Shoaib 10

Glamour of India Zeeshan Nezami Ansari 11

The Heavens are Blue.... Mohd. Adeel Alam 12

Ode to Humanity Mohd. Waseem Shoaib 13

River of Thoughts Mohd. Kashif Mir 13

The Thought Tanveer ul Islam 14

Away from Home Danish Ansari 14

My Mother Ahmad 15

Open Letter to Bill Gates Samrin Javed 16

Valuable Words Mohd. Dilshad Siddique 16

Scientific Develpoment and Our Nation Fatima Hasan 17

Career Planning in Today’s Competitive Era M. Saad Hameed 19

Some Politicians and Alumni of A.M.U. Mohd. Rahimullah 22

On the Sudden Death of Beloved Arhaan ur Rehman 24

Snakes Gulrez 25

O Minous “11” Abdul Saman Qadri 26

Interesting facts Regarding English Language Danish Ahmad 26


v

Chemistry Through Poetry Danish Ahmad 27

The Seven Secrets of Success Lying in our Room Mohd. Dilshad Siddique 27

A Divine Virtue Shalabh Sharma 27

Success Behind A to Z Mohd. Adeel Alam 28

Women Ali Faran Gulrez 29

Quotations Adnan Anwer 29

Life so Far Shah Anwara Khan 30

What is Life ? Adnan Anwer 30

.Unexpected Uvais Mustafa 31

A Mother’s Love Gayas Ahmad 31

Allamains Uvais Mustafa 32

And You Came Back Tanveer-ul-Islam 32

Major Factor for Hindrance of

Development : Reservation Arpit Agrawal 33

Corruption : Can We Curb it? Danish Akhtar 34

Jokes Mohd. Nehal Salik 35

Brain Drain - A Threat to India’s Dream Rehan Mateen 36

Role of Youth in Politics Shalabh Sharma 38

Unknown Desire Shah Anwara Khan 39

Corruption in Public Life Shabbir Ahmed 40

The Oil Drops Samir Alam 41


vi

Communal Harmony Faiz Ahmed Khan 43

Empowerment of Women Through Education Dr. Naila Rashid 46

Arab Spring: Where is it Leading Mohd. Ahmad 54

Khilafah : The Answer Abdul Rahman Sheri 57

Qualities of a Hero Md. Samir Alam 60

Knowledge in Islam S. M. Altamush 62

In Search of Happiness... Zeeshan Ali 65

The End of Education is Character Amees Abdullah 66

The Rate of Gold and Silver, its effect onWorld Economy and Modern Banking System Syed Abdullah Zaini 67

Education System of India Waqaruddin Siddiqui 70

Islam the Religion of the Future Umar Amin Reshil 75

Sir Syed’s Ideas on Woman Education Arif Ali Khan 76

Muslims in India: Challenges and Opportunities Md. Sadaf Nasir 90

Early Journalistic Endeavours of Sir Syed Shafey Kidwai 96

Qurratul-ain Hyder Shazia Abdul Rehman 122

Provost & Wardens 126

Office Staff 127

Sub-Ordinate Staff 128

Dining Hall Staff 130

A.M.U., Tarana Asrar-ul-Haq Majaaz 134


A BRIEF SKETCH OF ALLAMA IQBAL

Sarham AhmadA.I. Hall

Muhammad Iqbal (1877-1938)

is one of the preeminent-writers of

Indo-Pakistan subcontinent. Indeed

the attention he has received from

numerous writers, translators and

critics from western as well as Islamic

countries testifies to his stature as a

world literary figure. While his

primary reputation is that of a poet.

Iqbal has not lacked admirers for his

philosophical thought. He has in fact

been called the more-serious scholar

philosophical thinker of modern

times. The frequently used

appellation of "Poet-philosopher" is

thus well deserved. The hyphen in

the phrase is all important. Iqbal's

poetry and philosophy do not exist-

in isolation from each other, they are

integrally related. His poetry serves

as a vehicle for his thought. Iqbal

wrote poetry in Urdu and Persian,

and several collections in each

language exist.

Iqbal was born in Sialkot. In the

present day province of the Punjab

in Pakistan, in 1877. He received his

early education in that city, where

one of his teachers was Mir Hasan

an accomplished scholar who

commanded a knowledge of several

Islamic languages Mir Hasan gave

Iqbal a thorough training in the rich

Islamic literary tradition. His

influence on Iqbal was formative.

Many years later (1922) when the

English Governor of Punjab proposed

to the British crown that Iqbal be

knighted in acknowledgement of his

literary accomplishment, Iqbal asked

Mir Hasan also be awarded a title.

To the government remark that Mir

Hasan had not authored any book,

Iqbal responded that he Iqbal was

the book Mir Hasan had produced.

Mir Hasan received the title of

Shamsal-ulama (Son of Scholar).

For higher education Iqbal went

to Lahore (1895), where he enrolled

in Government College, in 1899

obtained a degree in law (1898). In

Lahore, a major center of academic

1

2


and literacy activity, Iqbal soon made

a name for himself as a poet. One

of the teachers of government college

Iqbal admired most was Sir Thomas

Arnold. Arnold too, had great

affection for Iqbal, he helped Iqbal

in his career as a teacher and also

encouraged him to undertake several

research projects. When Arnold

returned to England in 1904, Iqbal

wrote a touching poem in which he

expressed his resolve to follow

Arnold to England. The very next

year, in fact Iqbal left for study at

Cambridge. His choice of Cambridge

was reputed for the study not only

of European philosophy but also of

Arabic and Persian. In his three years

of stay abroad, Iqbal obtained a B.A.

from barrister at London Middle

Temple (1906) and earned a Ph.D.

from Munich University (1908). After

returning to Lahore in 1908 Iqbal

taught philosophy at Government

College for a few years. In 1911 he

resigned from Government Service

and set up legal practice. Meanwhile

he continued to write poetry in Urdu

and Persian, Asrar-i-Khudi (Persian)

was published in 1915 translated to

English as the secret of the self

(1920) by Professor Reynold

Nicholson of Cambridge. The book

introduced Iqbal to the west. Asrar-

i-Khudi was followed by several other

volumes.

Rumuz-i-Bikhudi (1918),

Payam-i-Mashriq (1913), Bang-i-

Dara (1924) etc.

O that our autumn - Stricken

garden

had

A flower - bud like this!

O that in our ashes would be

found,

O lord

A spark like this!

In our desert is hidden many a

deer still.

Many of flash of lighting.

Iqbal is capable of writing biting

satire. Two examples give one

another adversary, in which satan

argues that he deserves a better rival

than Adam and Scorpion land, which

criticizes slave mentally.


SIR DR. MOHAMMED ALLAMA IQBALMohd. Rahimullah

A.I. Hall

As I am living in Allama Iqbal

Hall, one of the residential halls of

Aligarh Muslim University, then is

my responsibility that I should know

and think about the name of this

residential hall. So, I have decided

to write about that great personality

on whose name the name of hall is.

But my little knowledge and broken

words are not suitable to describe

that personality. No matter, I am

writing some valuable things of Sir

Dr. Mohammed Allama Iqbal's life.

You also know about Sir Iqbal

and if you don't know then you

should know at least about his work

and thoughts for the Muslim

Community. We know that Iqbal

was a great poet only which is

wrong. Allam Iqbal was an heir to

a very rich literary, mystic,

philosophical and religious tradition.

He imbibed and assimilated all that

was best in the past and present

Islamic and Oriental thought and

culture. His range of interests

covered Religion, Philosophy, Art,

Politics, Economics, the revival of

Muslim life and universal

brotherhood of man.

BIRTH AND EDUCATION :

Allama Iqbal was born in 1875

in Siyalcote (now in Pakistan). His

forefathers were Kashmiri Brahman

(Hindu). They accepted Islam and

migrated to Siyacote. Iqbal

completed his primary education

from Siyalcote and B.A. from

Mission College. In Lahore Mr. Mir

Hasan taught him Arabic and

Persian to higher level and Prof.

Arnold created the interest of

philosophy in Allama Iqbal. After

that Allama Iqbal went to Europe

in 1905 for higher education, he

stayed there till 1908. During that

period he passed the examination

of Barrit Law and wrote a book on

Philosophy of Iran and got the degree

of doctorate from University of

Germany.

3

4


IQBAL'S WORKS :

Iqbal wrote a lot of books,

letters, poetry, poems, prose in

different languages. His some books

are given below -

• Ilmul Iqtisad (Urdu) 1903

The Knowledge of Economics

(His first book in Urdu)

•Bang-e-Dara (Urdu) 1924

(First Urdu Poetry)

•Bal-e-Jibril (Urdu) 1935

•Asrar-e-Khudi (Persian) 1915

(First Poetic Work)

•Rumuz-e-Bekhudi (Persian) 1915

•Payam-e-Mashriq (Persian) 1923

•Zubur-e-Ajam (Persian) 1927

•Javid Nama (Persian) 1932

•Pas Cheh bayed Kasd

ai Aqwan-e-Sharq (Persian) 1936

•Armughan-e-Hijaz (Persian)1938

In Asrar-i Khudi, Iqbal has

explained his philosophy of 'Self'. He

proves by various means that the

whole universe obeys the will of the

'Self'. Iqbal condemns self-

destruction. For him the aim of life

is self-realization and self-knowledge.

He charts and stages through which

the 'Self' has to pass before finally

arriving at its point of perfection,

enabling the knower of the 'Self' to

become the vice-regent of Allah on

earth/Khalifatullah fi'lard.

In Rumuz-i Bekhudi, Iqbal

proves that Islamic way of life is the

best code of conduct for a nation’s

viability. A person must keep his

individual characteristics intact but

once this is achieved he should

sacrifice his personal ambitions for

the needs of the nations. Man cannot

realize the 'Self' out of society.

IQBAL'S ENGLISH WORKS :

Iqbal wrote two books in

English. The first being the

Development of Metaphysics in

Persia in which continuity of Persian

thought is discussed and Sufism is

dealt with in detail. In Iqbal's view

true Islamic Sufism awakens the

slumbering soul to a higher idea of

life.

The second book, The

Reconstruction of Religious

Thought in Islam, is the collection

of Iqbal's six features which he

delivered at M adras, Hyderabad

5


and Aligarh. These were first

published from Lahore in 1930 and

then by Oxford University Press in

1934. Some of the main subjects are

"Knowledge and Religious

Experience", "The Concept of God

and the Meaning of Prayer", "The

Human Ego", "Predestination and

Free Will", "The Spirit of Muslim

Culture", "The Principle of

Movement in Islam (Iftihad)". These

issued are discussed in a thought

provoking manner in the light of

Islam and the modern age.

IQBAL THE VISIONARY :

Iqbal joined the London branch

of All India Muslim League while he

was studying law and philosophy in

England. It was in London when he

had a mystical experience. In March

1907 he expressed in a beautiful

ghazal. For Iqbal it was a divinely

in Dec. 1931, when he was invited

to Cambridge to address the

students. Iqbal was in London

participating in Second Round Table

Conference in 1931. At Cambridge,

he referred what he proclaimed in

1906.

I would like to after a few

pieces of advice to the youngmen

who are at present studying at

Cambridge. …………. I advise

you to guard against atheism and

materialism. The biggest

blunder made by Europe was the

separation of Church and State.

This deprived their culture of

moral soul and diverted it to the

atheistic materialism. I had

twenty-five years ago seen

through the drawbacks of this

civilization and therefore had

made some prophecies. They

had been delivered by my tongue

although I did not quite

understand them. This happened

in 1907…………..After six or

seven years, my prophecies

came true, word by word. The

European war of 1914 was an

outcome of the aforesaid

mistakes made by the European

nations in the separation of the

Church and the State.

It should be stressed that Iqbal

felt he had received a spiritual

message in 1907 which even to him

was, at that juncture, not clear. Its

full import downed on him later. The

verses quoted above show that Iqbal

had taken a bold decision about

himself as well. Keeping in view that

contemporary circumstances, he had

decided to give a lead to the Muslim

6


Unmah and bring it out of the dark

dungeon of slavery to the shining vasts

of Independence. This theme was

repeated later in poems such as

"Abdul Qadir Ke Nam", "Shem-o-

Shair", "Jawab-i-Shikwa", etc. He

never lost heart. His first and foremost

concern, naturally, were the Indian

Muslims. He was certain that the day

of Islamic resurgence was about to

down and the Muslims of the South

Asia subcontinent were destined to

play a prominent role in it.

In spite of his heavy political

and social commitments he had time

for poetry, a poetry which made

philosophy sign. A.K. Brohi says -

Dr. Iqbal is undoubtedly a

renowned poet-philosopher of

Islam and may have in his

writings a never failing source

of inspiration, delight and

aesthetic wonder. He has made

signal contribution to our

understanding of the Holy write

of Islam and offered his

evaluation of the remarkable

example of which the life of the

Prophet of Islam (PBUH) has

presented to the world at large

and the high water mark of

excellence, it provides of how

best our earthly lives can be

lived here below.

For a few years he served as a

professor of Philosophy and Oriental

Learning at the Government College,

Lahore and the Punjab University

Oriental College. Last four years of

his life he practiced at the Lahore

High Court Bar.

Allama Iqbal came to

Aligarh Muslim University on

Nov. 24, 1928 and was

conferred with the Life

Membership of the AMU

Students' Union.

Iqbal insists on remembering

the past, doing well in the present

and preparing for the future. His

lesson is that one should be dynamic,

full of zest for action and full of love

and life. At the end, by addressing

his son Javid, he speaks to young

people at large and provides

guidance to "New Generation".


7

SECRET OF SUCCESSSaim Qamar

Class XI - [Commerce]A. I. Hall

As a chinese proverb says, "An

inch of gold cannot buy an inch of

time." Time is infinitely precious for

success. First thing is that, for getting

success the value of time is much

more important although we know

that each hour actually has sixty

minutes and each minute, sixty

seconds Seeing. The present scenario

of the world, how the world is going

fast, each second is very important

for the youngsters, because "they can

make their tomorrow better by living

well today." Which means that they

have to utilize time as much as they

can. They can give most of their

prime hours of the laws of creative

thinking because for attaining success

they should know each & everything

about their surroundings as the child

of today is the father of tomorrow.

Coming to the second point

which is creativity. Each & every

male/female has an "Art of Creativity"

or in other words talent, smoothness

(here not by looks) some have an

art of writing, singing, acting,

painting, leadership etc. Take your

creativity out and show to the world.

Coming on to my third point - be

cool & confident, develop confidence

in your Personality and when this

confidence will develop in you then

your personality doubles. Slow on to

the last point, have courage. If you

keep your eyes fixed on your goal

and try to get that by making your

best efforts then certainly you can

achieve your goal because, to be a

winner, we need to struggle and make

our goal possible. Every question

bears an answer but one has to

search for it, with patience and hard

work which together strengthens the

path to success.

"Thoughts lead to action,

Action leads to achievement

Achievement leads to fulfilment."

Dear Readers, as we all know

that Aligarh Muslim University is

famous for its tradition and culture

and so as Aligs. This quality

distinguishes an Alig in the crowd of

thousands. But there are some other

interesting and common facts about

Aligs which make them different.

Without taking any other precious

minute of yours.

Let me pen down some of the

traits- "AN ALIG IS"

Someone who carries an AMU

tarana ringtone or tarana itself

on his cellphone.

Someone who speaks good urdu.

Someone who greets people

with a loud 'Asalaam Alaikum'

without feeling shy about

revealing his identity.

Someone who responds to

'Asalaam Alaikum' with a

'Asalaam Alaikum' and not

obvious 'Walekums Salaam'.

Someone who is young but

wears sherwani, may be

without a cap.

SPOT AN ALIG IN CROWD

Meraj Habib Ansari Shahbaz ZafarClass - XII Class - XII

Someone who respects senior,

older people irrespective of

their status like waiter,

rickshaw pullers or porters.

Someone who can crack the

humorous one line while

watching a movie in a theatre.

Someone who can talk about

any topic under the sun with

the same interest and intensity

as for his hobby horse.

Someone who uses words like

jugaad, bhasad, dealing, intro,

backing, dhaba, chay, +2,

PVC, LIU and mass bunk in

his/her conversations.

Someone who addresses other

unknown people of his age with

"Party" as in "Aur Party Kal Kis

Subject Ka Sessional hai?"

Someone whose imagination is

fascinated as soon as he hears

'ABDULLAH HALL".

So my dear readers, I think these

qualities are enough to spot an Alig

in a crowd at any place in the world.

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9


Peace Hath HerVictories No Less

Renowned Than War

Adnan AnwerClass XI - [PCM]

Generally speaking, victory isassociated with war. It is commonly usedto describe success attending on astruggle-a battle-a war. Here Milton hasused it in the sense of 'achievement'since struggles and wars havedominated human history andhistorians have preserved their recordsof victories in battles and wars. Theachievements of war are morespectacular than the achievements ofpeace-times. As CEM Joad has put it :"The past of mankind has been prettybeastly" a business of gorging, bossingand bullying. And "our history is arecord of human crimes andmisfortunes." to use a phrase of Gibbons.

Victories of war have provedinimical to all that civilization stands fori.e., religion and morality, art and beautyand pursuits of prosperity and plentypeaceful pursuits have been frequentlyinterrupted by war. Even at presentthese glittering-not glorious-victories ofwar sometimes seem to be irresistible.But if humanity is lured by them, theymay very well lead it to the destructionof all that man has slowly accumulatedthrough thousands of years ofintermittent wars. They might prove thegraveyard of glories, victories of peace or

to be more precise, civilization itself.

Positive Quotes

Shahaab MalikA.I. Hall

Do you know what happens whenyou give a procratinator a goodidea? Nothing!Success is what you attract by theperson you become.You have to ‘Be’ before you can ‘Do’and ‘Do’ before you can ‘Have’.The test we must set for ourselves isnot to march alone but to march insuch a way that others wish to join us.Lots of people want to ride with youin the Limo, but what you want issomeone who will take the buswhen the limo breaks down.Formal education will make you aliving. Self education will make you afortune. It isn’t what the book costs. It’swhat it will cost you if you don’t read it.You must be the change you wantto see in the world.The future has several names. Forthe weak, it is the impossible. Forthe faint hearted, it is the unknown.For the thoughtful & valient, it is theideal.There is nothing more genuine thanbreaking away from the chorus tolearn the sound of your own voice.Use what talents you possess, thewords will be very silent if no birdssing there except those that sing best.An excuse is worse & more terriblethan a lie, for an excuse is a lieguarded.

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EDUCATIONSyed Akhlaqur Rahman

Room - 30

"Education's purpose is to

replace an empty mind with an

open one"

The above statement rightly

says that education's purpose is to

fill all kinds of knowledge into an

empty or a vacant mind. Education

builds the efficiency and increases the

ability of a man. Education is a

system which differentiates between

human and animal. Education brings

perfectness and gives a chance to

interlink with the ocean of knowledge.

Knowledge shows your ability

as education reflects your character.

A famous Chinese says that, "If you

have plan for a year sow grains,

if you have plan for 10 year plant

a tree but, if you have plan for

100 year educate the people".

Now day by day education is

growing very fast. Government of

India has planned for having co-

education in India with providing all

types of facilities.

"Countrymen's pride, India's

pride."

Modern StudentMohd. Waseem Shoaib

Allama Iqbal Hall

I play cricket and read comics

What is there in Chemistry-Physics

I chew tobacco & sing lyrics

I ignore History and avoid Civics

Classes of Maths are headache great

I never forget to arrive too late.

Biology deals in living, non living

I deal in copying & cheating

My general knowledge very strong

Chennai is strong and Madras is wrong

Geography is full and dense forest

That is why I have no interest

My knowledge of English is quite good

I know the story of Robin Hood

I wear Jeans and action shoes

I am fit for the fashion-shows

I am fair in complexion-tall in size

I am student in cine-star guise

I go to the movie twice a day

I keep my guardians look the other way

High living & simple thinking

Are the principles of my living

My friends are lost in heavy books

But I am lost in catches & hooks

I am never regular in the class

I know the technique how to pass.

My teaching aid is T.V. screen

I learn through dancing dazzling scene

I have the hope and getting success

I have approach, link & access

GLAMOUR OF INDIAZeeshan Nezami Ansari

Allama Iqbal Hall

We, the people of India are

sanctioned by special and antique

treasure.

Allah ordered human beings in

Quran 'To you be your religion and

to me my religion.' A great Hadith

narrator Bukari (RA) explained 'Love

in my country is my faith'. So Iqbal

said on -

Mazhab Nahin Sikhaata

Aapas Mein Beir Rakhna

Hindi Hain Hum

Watan Hain Hindustan Hamara

Prophet SAW said 'I feel cool

breeze coming from the direction of

Hind.' Iqbal said upon 'Living in Hind

atmosphere is like living in heaven.

So I am praising the followings lines

of Iqbal.

Ghubat Mein Ho Agar Hum

Rehta Hai Dil Watan Mein

Samjhon Walim Hamein Bhi

Dil Ho Jahaan Hamaara

The great nation China made

wall for her defence. Allah gifted us

the Great Himalayan for defence just

like army. Prophet Nuh's (AS) boat

came and stopped here. Iqbal said

on-

Parbat Who Sab Se Uncha

Hamsaaya Aasman ka

Woh Santary Humaara

Who Paasbaan Humaara

The Chinese man Hiven-Tisang

came to Nalanda (Bihar) for

education. And Lord Buddha

received enlightment in Bodh Gaya

(Bihar). A Great Mathematician

Aryabaata researched at Teregana

(Bihar).

Buddha, Aryabaata, Chisti,

Nanak, Vivekananad, Iqbal, Sir Syed

and Nehru (founder of NAM) these

great personalities are here and

regulated in a smooth way and they

met the world fame leaders and

organized various organizations and

programs appearing in those as a

delight for set up of peace and

securities all over the world.

Many countries Greek, Afganis,

Iranian, Turkey and European's


11

people such as Alexander in 327

B.C., Mahmood Gaznabi in 977 and

after (17 times), Mohammad Gauri in

1191 and 1192, and East India

Company in 1800 came over the

time to attack and administer here.

Some neighbouring attacks on

Arunchal Pradesh by China in 1962

and the problem isn't solved until

now, Jammu and Kashmir by

Pakistan and exploitation of Tamil in

Sri Lanka in recent time. Iqbal said

Kuchh Baat Hai Ke

Hasti Mitti Nahin Hamari

Sadion Raha Hai Dushman

Daur-e-Zamaan Hamaara

Oh! Allah lastly, I beg from you,

that you create within me Love and

Respect of Prophet SAW and make

me able to serve the nation just like

Iqbal wants.

Ho Mere Dum Se

Yeh Mere Watan Ki Zeenat

Jistarha Phool se

Hoti Hai Chaman Ki Zeenat

TTTTThe Heavens are Blue....he Heavens are Blue....he Heavens are Blue....he Heavens are Blue....he Heavens are Blue....Mohd. Adeel Alam

Class - XI [ATX]

The heavens are blue, proclaiming to you,

The glory of God, the Creator.

At sunset or night, there are

Beautiful sights. Yes! they show glory of God.

Author of beauty, God on high, it is for you that I sigh.

As long as I live my world I shall give, to You Lord my God, most high

And all of my days, I will sing to your place, I will adore You, God mosthigh. The songs of the bird, nature’s wideness is herd, Yes! they sing for theGlory of God.

Author of beauty God on high. It is for you that I sigh.

As long as I live my world I shall give to you Lord my God, most High.


12

13


Ode to HumanityOde to HumanityOde to HumanityOde to HumanityOde to HumanityMohd. Waseem Shoaib

Allama Iqbal Hall

I am crushed in every war,

At the hands of a pseudo peace star.

I sob in slums in lovely pose,

Where death blooms as lily, rose.

I weep by the side of a poor patient,

Who discovers in death, the final

treatment

I groan in the land of the strange,

Where strong are wise and weak are

fools.

I live in the tears of those gazelle eyes

Whose poverty keeps away the suitable guys.

I am denuded in commercial, love

zone,

Where Romoes date Juliets on the

phone.

When cobbler caughs in dirty dark

hovels

I weap to hear laughter in the castles

When liars get honour & the upright

disgrace,

With a heavy heart O!! I conceal my

face.

When poorman dies for want of

bread,

I feel vanquished & bow my head.

April among the months, is no more the

cruelest

All months to me are as deadliest.

River of ThoughtsRiver of ThoughtsRiver of ThoughtsRiver of ThoughtsRiver of ThoughtsMohd. Kashif Mir

[BTF]

Near the end was a river

Flowing......dazzling, rushing

a river of a spering, of thoughts.

Curious enough, over the rocks

brushing hard, flowing deep

was that a halred of time?, but moves on

Night falls dusk to dawn, dark to dumb

on the bank, even not one, atleast notme

a spring working, making a “river ofthoughts?”

Green, Blue ..........what are these?

No!, I believe but, will it get changed?

Yes!, it got indeed, camouflagru of withideas.

Static, serene and rober, may be for me

Ushering of cry, it may be for me

down stream..., it makes a stop, its notstatic, its for you!

Fearless but fuming, running andgushing, long way down

Down but where, through the banks

Yes, thought conserved, but not its‘warmth’.

Honking like a motor, what?

No it is the amalgum of thought andwater

A day in night, on my window, I feltfloating.

Thus my river of thought.

14


THE THOUGHTTHE THOUGHTTHE THOUGHTTHE THOUGHTTHE THOUGHTTanveer ul Islam

Class XII - [PCM]

Laid on my bedI kept on thinking

Stray thoughts, useless stuffAnd afterwards eyes froze

I went into a thoughtA deep thought

The thought about lifeThe thought what if

What if I die todayWhat if this is my last day

What had I come withWhat am I taking with me

To my lord the all powerWho gifted me bounties

My parents, and all thisI have came from there

And have to go backThis is not my forever abode

I have to leave all this one day.What if I remain silent that day

What if I have nothing to sayWhen my lord asks me

What I have taken from here& he will he surely will.

I thought & thought endlesslyMy lord forgive me

For the sins I have committedFor my disobediences

Surely I am notOne of your good servants

I thought & thoughtI thought without an end

Away from HomeAway from HomeAway from HomeAway from HomeAway from HomeDanish Ansari

Class XI - [PCM]

Eyes were wet when I was left alone,It took me time to understandthat my parents had gone;

A bag on shoulder, a suitcase in hand,I was stepping into a new land,

I kept my luggage on the bed,Stretched my body and I laid,

Tears were still in my eyes,Something was hurting me deep inside;

My life would change now, I thought,This is where my destiny had brought;

I once again recalled the promise I havemade,My aim here is to achieve somethinggreat;

Though difficult yet I have to stay here,I wiped my tears and made myself cheer;

Whatever fun and enjoyment here I own,Still it hurts me being away from home!


My MotherAhmad

Class XII - [ATX-I]

My mom is the only one,

Who cares for me and brings me fun.

Had she not been with me,

I would not have become such a tree.

Whose branches are spread here and there.

Wherever ‘I’ move in this world,

I thank God for this special pearl.

For she has been someone in my life,

Who has taught me a lesson to sacrifice.

The most important for me is none other.

But, my mother, my mother, my mother

She is my God, she is my divine.

who cares nothing for herself, but keepsme fine.

She makes me smile.

and shoots my trouble which moundand pile.

She soothes and relaxes me from pain.

Without a desire for any advatagesor gain.

Thus the most important for me isnone other.

but my mother, my mother, my mother

In my life she acquires a specialposition,

because she serves me with passioncompassion and devotion.

Her life itself is a story of a big feat.

so she does not let me easily accept defeat.

It is due to her prophetic deeds,

that heaven lies below her feet,

So the most important for me is noneother

but my mother, my mother, my mother

To me she is a mentor and a guide

always ready to corrrect me andmake things alright,

After God the most importantposition goes to her.

For God is our creator and she isour originator.

‘We all fall short of words

to describe the mother’s worths’

To me if someone is the dearest; itsnone other

than my mother, my mother, mymother.

15

Dear Bill Gates,

This letter is from Mr. SantaSingh from Punjab. We have got acomputer in our home and we facesome problem, which I want to bringto your kind notice.

After connecting to internetwe planned to open an emailaccount. But whenever we fill formof hotmail in password, field only (*)comes. But in rest of the fieldwhatever we typed comes but wefaced problem only in password field.

We checked with Hardwarevendor and he said that there is noproblem in keyboard. Because of thiswe have opened the email accountwith password (*).

But I request you to check thisas we ourself don't know what is thepassword!

The next one is, we are unableto enter anything after we shut downthe computer. There is button forstart, but no for pause. Stop as instereo recorder. We request you toadd some in future.

There is an option as RUN inmenu. This one of my neighbor after

clicking started running and he hasrun upto Amritsar from Chandigarh.So, we request you to change that toSIT. So that, we can click that bysitting.

One doubt is that can I clickRecycle Bin because I have a scooterin my home. As there is separateoption as Rescooter bin available inthe system.

The last one is my wife haslost the door key of our house. So, Isearched for the same in searchoption of start icon. But I did notfind the same there also, is it bug?

Rest in next letter.

YoursAnonymouslySanta Singh

Open Letter to Bill GatesOpen Letter to Bill GatesOpen Letter to Bill GatesOpen Letter to Bill GatesOpen Letter to Bill GatesSamrin Javed

Class VI

Valuable WordsMohd. Dilshad Siddique

Class XII - [Commerce]

“Empty pockets teach you million ofthings in life but filled pocket spoilsyou in million ways.”

“Its better to have an open enemythan a doubtful friend.”


16

SCIENTIFIC DEVELPOMENT ANDSCIENTIFIC DEVELPOMENT ANDSCIENTIFIC DEVELPOMENT ANDSCIENTIFIC DEVELPOMENT ANDSCIENTIFIC DEVELPOMENT ANDOUR NAOUR NAOUR NAOUR NAOUR NATIONTIONTIONTIONTION

Fatima HasanX-D, A.M.U. Girls High School


17

Introduction:

The present age is the age ofscientific development. It has influencedevery walk of life of human beings. Theexistence of human lives even for awhile without the use of scientificdevelopment is not possible. There ishardly any aspect of modern life whichis not dominated by science. Withoutany doubt, one can realize that scienceis the most outstanding factor in humanlife. One can imagine, if removal ofscience from the present life, one wouldfind oneself helpless like new bornbabies. It reflects that science hasprovided to the people with all possiblecomfort and happiness.

Science is a great boon tomankind in countless ways. Scientificprogress has led to the development ofrapid means of transport like railwayson land, ships on sea, aeroplanes in airand rockets in space enable us to travelin a very short possible time. Our dailyjourneys have became quicker becauseof these scientific means of transport.Travelling is a daily need for the peopleand scientific transporting system hasmade it swifter and more comfortable.

The discovery of different kinds ofenergy has revolutionized human life.These energies have made the life easyand comfortable. Without power energy

no industry can run as a consequencemajor production will collapse. Thewhole transportation andcommunication system both broadlydepend upon petroleum and gasenergy. Most of the families use gasenergy as a fuel.

The invention of radio, televisioncontribute greatly to our entertainment.Telephone, Telegraphy wireless andMobile phone are the swiftest means ofcommunication. Messages can beflashed across continents and sea in thetwinkling of an eye. One can talk to hisfriend or relative who is at a greatdistance from him through the phone.As a result, the globe has thus shrunkand entire world has become a smallfamily.

Scientific advancement has led toa considerable relief of physicalsuffering. Remedies and cures havebeen invented for most of thedangerous diseases surgery has madea remarkable progress. Due to scientificadvances countless of human lives arebeing saved from the jaws of death.Scientific investigation into humandisease has yielded wonderful results.Medicine and surgery have made agreat progress. Immunity against

18


disease like plague, cholera andtyphoid can be guaranteed by meansof inoculations.

Science and Our Nation:

Our nation which aims to developtechnologically and industrially has todevelop and provide certain basicfacilities and infrastructure. India hasdeveloped over the last few years. Sincenearly 80% of population lives in ruralareas therefore rural upliftment is apriority sector for national development.So, a large number of scientificdevelopment programmes for ruralsector have been sponsored under thegovernmental agencies of CSIR, ICAR,ICMR and other agencies. So the basicobjectives of these programmes are togenerate rural technology to meet localneeds.

As far as other field is conservedlatest computer facilities have beendeveloped to meet the requirements ofhardware as well as software. Thesefacilities have been utilized for variouskinds of testing in different kinds offields, like for air, water pollution, deepsea research, mining and other things.

The large scale production of awide variety of chemicals of drugs andfor preservatives in different types offoods are essential for the study ofplants, animals even human beings.These tasks require complexexperiments to know the effects ondifferent generations. Necessaryfacilities have, therefore beenestablished to test and find remedies in

the use of insecticides in agriculturesector and life saving drugs.

Science and Our Society:

Science is responsible for thetremendous destruction that can becaused by a modern war. Countlessscientific weapons of destruction havebeen used for killing humanity. Fastestmeans of transport are used forbombing in habited localities and killingmillions of people. The invention ofatom bomb, and hydrogen bomb anddifferent kinds of missiles are used formass destruction. Therefore science istoday undoubtedly the hand made ofdestruction.

One can observe that the greenrevolution has caused a majortransformation in agriculture sector.Mechanization of agriculture sector hasbrought a new sense of confidence inthe society. In the same way, theintroduction of transformation,communication system also changedthe horizon and culture of the societyinto a new dimension of development.No doubt about it, human beings havetremendous benefit from scientificdevelopment in all walks of life. In thelast, without rational thinking andspiritual consideration life of the humanbeings has became barren. Thus,scientific development creates distancebetween the existing materialistic lifeand real life.

CAREER PLANNING IN TODCAREER PLANNING IN TODCAREER PLANNING IN TODCAREER PLANNING IN TODCAREER PLANNING IN TODAAAAAY’SY’SY’SY’SY’SCOMPETITIVE ERACOMPETITIVE ERACOMPETITIVE ERACOMPETITIVE ERACOMPETITIVE ERA

M. Saad Hameed


19

“Starting out to make

money is the greatest mistake in

life. Do what you feel you have

a flair for doing, and if you are

good enough at it, the money will

come.”

– Greer Garson

Today's youth plan their

Career in a very hasty way & as a

result take impulsive career

decisions.

In order to excel in today’s

scenario, it is necessary to have the

amalgamation of “Interests plus

abilities.’

Today's youth is very fortunate

to be born in an era, where, good

careers are available as per their

interests, abilities & the personality

as a whole. Personality is of

different kinds, like Authoritative,

Service oriented, Creative,

Technical etc., and today, likewise

careers are also available both at

undergraduate and post graduate

level. The student of today is very

fortunate that he can choose his/

her career according to the need,

interest & abilities.

But, the competition today is

very tough and the career planning

needs to be perfect. Dreams are to

be converted into aims, in order to

achieve success in due time. As they

say "Dreaming without strategy is

waste of time", one must identify a

dream, but the dream has to be

realistic and time bound, because

it is the aim which is achieved, not

the dream. In order to identify your

aim & strategy to accomplish it,

you need to undergo a process,

which is called "Career Planning".

The procedure of career planning

that the student should follow can

be mentioned below:

The first stage of career

planning is Self Actualization i.e.

identifying your interest, your

abil i t ies, your strengths &

weakness, and then conducting a

20


SWOT analysis i.e. matching your

strengths & weakness, with the

identif ied career options, that

matches your personal profile.

Once you identify your career

options (at least three) the next

stage is to make necessary Queries,

about how you can achieve your

desired target or aim. Prepare

yourself for the desired target; try

to learn all the necessary traits and

knowledge required. Develop a

tendency of Learning and be always

ready for improvement as you will

agree that success in life will come

on its own terms and conditions,

not as per our wishes as we know

that life is full of ups and downs

and it may be sometimes difficult

to go on, but you should develop

an attitude which says "when the

going gets tough, the tough gets

going", i.e. Positive attitude.

Positive attitude plays a very

vital role in your success, because

it helps you to fight the hard times

in a more positive frame of mind

and hence, good results do come.

As some body has rightly said, that

"a Man is a product of his thoughts,

whatever he thinks he becomes".

So, always try to see the brighter

side of life. Next comes Honesty,

which says, that whatever efforts

you do, should be with full Honesty

and commitment. Honesty is the

foundation stone of one's character,

so if you are honest to yourself,

then only you wil l be honest

towards your goal. The next

important aspect is Time

Management. As you know, God

has made us different in every

aspect but he has made one thing

common for all of us, and what is

TIME. So you have to make the

best use of the available time i.e.

24 hours and that is the success

mantra of almost all the great

people, ranging from Nelson

Mandela to Bill Gates. I would also

like to suggest, that to keep your

pace going, you need to love your

goal like a small baby and have to

nurture it with ful l interest &

devotion, and have to be focused

throughout. Most people, who fail

in life, don't fail because they lack

in talent or abilities, but because

they fail to concentrate & focus

their energies in one single

direction, for e.g., a magnifying

glass if kept on moving will do no

21


harm on the paper, but if it is kept

on one place that too for only a

couple of seconds, it will burns

down the paper; such is the power

of focused approach. So, please be

focused on your goal and that too

with interest and devotion. Make

your mission statement & put it at

a prime location in your room, read

it daily and motivate yourself to

plan and work accordingly (be

accountable to yourself)

As, I mentioned earlier, lots of

ups & downs do come during the

entire process of career success,

there are some ways through which

you can handle the related stress

and study pressures:

• Be Grateful of What You Have

(cherish your past success and

what do have at present)

• Share your stress or problems

with an elder, fr iend or

counselor.

• Help someone or contribute to

other's life, it will make you

happy and cheerful.

• Avoid the company of

Negative people.

In the end, I would like to

mention, that, despite of all the

efforts, be patient, as God will

deliver you, when the time is ripe,

and he wil l only dispose your

proposal, if it is at all better for you,

because He is the Best Planner. I

would like to quote a saying by

Theodre Roosevelt, who said

"Sometimes an Opportunity comes

under the disguise of a Failure". So

don't worry about small failures,

keep on working hard, and take the

failure as experiences, learn from

them, I am sure it will take you to

success. So man can only propose,

God wil l dispose, but the

PROPOSAL HAS TO BE

PERFECT.

Some Dos, in a nut shell:

• Goal Identification through

self Actualization

• Preparation to acquire the

• Desired goal

• Proper strategy

• Honest Efforts

• Learning Tendency

• Firm Belief in God and in your

abilities.

• Patience.

Dr. Zakir Husain, former

President of India (1967-1969),

freedom fighter and former

vice-chancellor of Aligarh

Muslim University.

Mohammad Hamid Ansari,

Vice President of India (2010-

Till date), academician, former

diplomat, and former vice-

chancellor of Aligarh Muslim

University.

Nawab Zada Liaquat Ali Khan,

First Prime Minister of

Pakistan (1947-1951) and

freedom fighter.

Khwaja Nazimuddin, Prime

Minister of Pakistan (1951-

1953).

Ayub Khan, President of

Pakistan (1958-1969).

Fazal Ilahi Chaudhary,

President of Pakistan

(1973-1978)

Muhammad Mansur Ali, Prime

Minsiter of Bangladesh (Aug.

1975-1975)

Akhter Husain, Indian Civil

Service (1924), governor of

West Pakistan.

Ali Ashraf Fatmi, former Minister

of State, government of India.

Arif Mohammad Khan,

Member of Parliament, former

cabinet Minister, govt. of India.

Khan Habibullah Khan Marwat

(1901-1978), jurist and

politician, first chairman of

senate of Pakistan (1972-1977)

Malik Ghulam Muhammad,

Governor General of Pakistan.

Maulana Muhammad Ali

Jauhar, leader of All India

Muslim League.

Prof. Mohammad Habib,

Historian and freedom fighter.


SOSOSOSOSOME POLITICIANS ANDME POLITICIANS ANDME POLITICIANS ANDME POLITICIANS ANDME POLITICIANS ANDALALALALALUMNI OF AUMNI OF AUMNI OF AUMNI OF AUMNI OF A.M.U..M.U..M.U..M.U..M.U.

Mohd. RahimullahClass-XII (Comm.)

22

23


Mohsina Kidwai, leader of

Indian National Congress Party,

Member of Rajya Sabha

elected from Chhattisgarh.

Mufti Muhammad Sayeed,

founder of Jammu and

Kashmir People’s Democratic

Party, chief minister of

Jammu & Kashmir.

Rafi Ahmad Kidwai, freedom

fighter and first communication

minister of Indepedent India,

Govt. of India.

Saleem Iqbal Sherwani, former

Union Minister of State, Govt.

of India.

Sheikh Abdullah, Prime

Minister of Kashmir and later

served as Chief Minister of

Kashmir.

Jamal Khwaja, Member of

Parliament, 2nd Lok Sabha.

Javed Akhter, lyricist and script

writer of Salim-Jawed fame of

‘Sholay’.

Zubeida, Urdu/Hindi film

actress, starred in First Indian

talkie Alam Ara.

Zafar Iqbal, former hockey

player, Indian Team Captain

and and Olympian.

Naseeruddin Shah, Hindi/Urdu

film Actor.

Asrarul Haq Majaz, urdu poet

and writer of AMU Tarana.

Lala Amarnath, former Indian

Cricketer & Team Captain.

Ishwari Prasad, historian, first

graduate of Mohammedan

Anglo Oriental College.

Habib Tanvir, Indian Urdu/

Hindi Playwriter and director,

poet and actor.

Saeed Jaffrey, Hindi Urdu film

actor.

Basharat Peer, journalist,

author & political

commentator.

Hakim Syed Zillur Rahman,

Unani Physician and founder of

Ibn Sina Academy of Medieval

Medicine and Sciences.

Ishrat Husain Usmani,

Pakistani bureaucrat and an

atomic physicist, played an

24


important role in Pakistan’s

road to nuclear technology to

space technology.

Dhyan Chand, former field

Hockey player, team captain

and Olympian.

Mustaq Ali, former Indian

Cricketer.

Syed Zafar Mahmood, Officer

on Special Duty, Governement

of India, Indian Prime

Minister’s Sachar Committtee.

ALUMNI MEETINGS -

World Alumni Summit

AMU World Alumni Summit

was organised on 18-19 Oct.

2008. Alumni from 26

countries participated in the

programme. Aligarians met

their old friends, classmates

and teachers. Mohammad

Hamid Ansari was part of the

meet. The Vice Chancellor Pro.

P.K. Abdul Azis welcomed the

Alumni and proposed an AMU

Alumni Endowment Fund for

activities of alumni in the

University.

Ranking

Aligarh Muslim University has

been ranked 8th among 100

research institutions in India by

National Institute of Science

Communication And

Information Resources

(NISCAIR) and it was

published in Current Science,

Vol. 96, No. 12, 25 June 2009.

ON THE SUDDENDEATH OF BELOVED

Arhaan ur RehmanClass - XI [ATX-1]Allama Iqbal Hall.

Quick and unexpected was the call

Your sudden death shocks us all.

Only those who have lost can tell

The loss of a dear one without afarewell.

We didn’t see you close your eyes.

We didn’t see you die

All we heard was you were gone

without a last good bye!

SNAKESGulrez

Class: XI ATX

SSSC BOYS NRSC


25

Although it is said that snakes are

'cold blooded,' it is more accurate to

say that they are unable to regulate

their body temperatures by

generating heat. During the active

season they are rarely cold and are

surprisingly good at regulating their

temperatures through behaviour.

Snakes can warm themselves by

basking in the sun, lying under rocks

or boards that are in the sun, or by

lying on rocks and pavement that

hold heat after dark. When air

temperature is too hot, they seek

shelter in small mammal burrows

under rocks and occasionally in cool

cellars.

Snakes are the most modern

of reptiles, first appearing in the fossil

record during the time of the

dinosaurs. It is thought that they

evolved from ground dueling or

burrowing lizards that exploited the

survival advantages to be found in a

cylindrical legless body. They gave

up external ears and developed clear

scales to shield their even-open eyes

from dust and damage. They evolved

elongated internal organs, specialized

muscles and resilient, scaled skins of

varied pattern and colour that

provided camouflage and some

limited protection from predators and

the elements. They also evolved a

host of instinctive behaviours that

enabled them to find and catch prey,

hide from predators, reproduce and

survive in a great variety of climates.

Funneling beneath dirt and sand,

swimming in the seas, climbing in the

crowns of trees and crawling on the

land, snakes became integral

component of varied ecosystems

throughout the world. Some evolved

infrared heat sensors to find prey in

the darkness of night or burrow.

Some developed venoms (and the

apparatus to deliver them) of such

exquisite complexity and design that

unlike most biochemical substances-

they cannot yet be manufactured

through biotechnology or genetic

engineering. In short, snakes are

incredibly successful, unique and

remarkable animals, well deserving

our respect and admiration.

26


OMINOUS “11”Abdul Saman QadriClass XII (Commerce)

What did the Number “11” todo with terriost attack on U.S.A?

“Number” “11” is linked withbigger terriost attack, exampes are :

• Date of Attack : ELEVENTHDAY OF THE NINTH MONTH

= 9 + 1 + 1 = 11

• September ‘11’ is the 254th

day of the year.

= 2 + 5 + 4 = 11

• After September ‘11’ there are111 days left to end of year.

• TWIN W.T.C. Tower standingside by side representing Number‘11’

• The first plane hit the towerwas Flight ‘11’

• The New York City = 11Letters

• The Pentagon = 11 Letters

• Flight 11 - 92 on board

= 9 +1= 11

• Flight 77 - 65 on board

= 6 +5=11

Last but not least

George W. Bush = 11 Letters

Interesting facts RegardingEnglish Language

Danish AhmadClass XII - [PCB]

The word ‘Queue’ is the only

word in the English Language

that is still pronounced the

same way when the last four

letters are removed.

‘Go’ is shortest complete

sentence in the English

Language.

The letter most is used in the

English is ‘E’ and the letter ‘Q’

is least used.

There is a seven letter word in

the English language that

contains ten words without re-

arranging any of its letter -

therein, the, there, he, in, rein,

her, here, ere, therein, herein

Letters ‘a’, ‘b’, ‘c’ & ‘d’ do not

appear anywhere in the spelling

of 1 to 99. (Letter ‘d’ comes

for first time in Hundred)

Letter ‘c’ does not appear

anywhere in the spellings of

entire english language.


27

CHEMISTRCHEMISTRCHEMISTRCHEMISTRCHEMISTRY THROUGH POETRY THROUGH POETRY THROUGH POETRY THROUGH POETRY THROUGH POETRYYYYY

Danish AhmadClass XII - [PCB]

If you find chemistry boreHave few drops of H

2SO

4

If you feel light and free,You better take some CaCO

3

And if you, take both of them,It is true, you will be full of CO

2

The other products would be CaSO4

and wates,No matter, if you are Dad’s only

Son or DaughterAnd if you, by chance happened to

Smell the gas HClYou will jump about, forgetting dewnum.

Like water evoiting with sodiumIf you hear the atoms called isotopes.

About your future you will have no hopes,So folks, tie your belt

And put every bit of chemistry in your head.

The Seven Secrets ofSuccess lying in our Room

Mohd. Dilshad SiddiqueClass XII - [Commerce]

Roof says : Aim is highFan says : Be coolClock says : Every minute is

preciousMirror says : Reflect before you

actWindow says : See the worldCalendar says : Be updatedDoor says : Push hard to

achieve yourgoals

A DIVINE VIRTUEA DIVINE VIRTUEA DIVINE VIRTUEA DIVINE VIRTUEA DIVINE VIRTUEShalabh Sharma

Class - XI [ATX]Hall : N.R.S.C.

There's no one on earth,

Who has made no mistake

Those who err are originals,

While others are fake

The fault and the guilty,

Would soon go down the drain

But the prize of a forgiving soul

Shall always remainAn eye for an eye,

May sometimes work fine

But to punish is always human

And to forgive is divine!

27

SUCCESS BEHIND A TO ZMohd. Adeel Alam

Class XI - [ATX]

A - An honest man is the noblest work of God.

B - Better to be alone, than in a bad company.

C - Character is the crown of glory.

D - Defeat the defeat before the defeat defeats you.

E - Eagerness is the success behind hard works.

F - Failure is the stepping stone to success.

G - God made man, man made money, money made man mad.

H - Honour is the reward of virtue.

I - Inspiration is foundation of personality.

J - Join hands to glorify your nation.

K - Knowledge is power which makes a real man.

L - Life is long if you know how to use it.

M - Make hay while the sun shines.

N - Nothing great is ever achieved without enthusiasm.

O - Opportunity knocks but once.

P - Peace cannot be achieved by force, it can only be achieved byunderstanding.

Q - Quitter never win, winners never quit.

R - Reach for stars even if you have to stand on cactus.

S - Success is the progressive realisation of worthy goal.

T - There is nothing good or bad but thinking makes it so.

U - United we stand divided we fall.

V - Value the parents because we are because they were.

W - Where there is a will, there is a way.

X - Xmas will remind you of Jesus.

Y - Youth is the wisdom of personality.

Z - Zest is the breath of life.

28


29


WOMENWOMENWOMENWOMENWOMEN

Ali Faran GulrezClass XI - [ATX]

Women is a very important

creation of God. No one can imagine

this world without women. I feel that

if men are physically stronger than

women, then women are also

mentally and emotionally stronger

than men. The men who think

women are much inferior to them,

then I feel that they have forgotten

that they are in this world also

because of a woman. In many parts

of the world women are treated as

slaves and they are not given equal

rights like men. In some places they

are aborted before they are born. In

some parts of Rajasthan in our

country when a girl is born a big piece

of sweet is put into her mouth and

she is choked to death. If these things

would not have happened then we

don't know we would have got how

many ladies like Indira Gandhi, Kiran

Bedi and Kalpana Chawla. If God

has made both men and women as

human beings then who are we to

decide that who is superior and who

is inferior. God has given different

powers to both men and women,through which they both can createwonders.

QUOTQUOTQUOTQUOTQUOTAAAAATIONSTIONSTIONSTIONSTIONS


Actions speak louder than

words.

Grace will last, favour will blast.

Winners don’t do different

things, they do the things

differently.

When you do the common

things in life in an uncommon

way, you will command the

attention of the world.

Knowledge is free but you have

to bring your container.

Knowledge is treasure, but

practise the key to it.

He that is down needs fear no

fall.

Nothing succeeds like success

and nothing fails like failure.

There is no substitute for hard

work.

The wisest of the wise may err.

Diamonds shine because they

do not speak.

30


Life so FarShah Anwara KhanClass XI - [Commerce]

Far behind the fear of lossthere is a hope like a sparkDon’t lose it with one turn of pitch and tossDon’t even leave a hopeless mark.

Walk alone if needed, discouragedNo one to accompany you in sorrowleave others and get yourself encouragedStand alone whether life’s path is wide ornarrow.

For getting a chance you wait for daysCan’t you make opportunities for yourselfwake up and search out for needy waysAt least you can say ya! ‘I did myself’

Go and break down every wallget up to raise your voiceDon’t give up till you fallor at last find a path of your choice

Don’t be lazy to get your rightDo you know its good to be badIf needed, for yourself you just fightThen only you can say!If you are bad then ‘I am your Dad’

Seats are limited, else where least are hopesNo matter to many hearts break for scopesIf life a deal of profit and lossThen risk your life with one turn of pitch and toss.

What is Life ?


Lif is a Challenge - Meet it

Life is a Struggle - Accept it

Life is a Sorrow - Overcome it

Life is a Mystery - Unfold it

Life is a Tragedy - Face it

Life is a Joy - Spread it

Life is a Love - Love it

Life is a Duty - Perform it

Life is a Romance - Enjoy it

Life is a Gamble - Watch it

Life is a Song - Sing it

Life is a Bliss - Embrace it

Life is a Game - Play it

Life is a Dream - Realize it

Life is a Beauty - Admire it

Life is a Journey - Complete it

Life is a Promise - Fulfil it

Life is a Puzzle - Solve it

Life is an Advendture-Dare it

Life is an opportunity-Grasp it

Life is a God’s gift - Cherish it

31


A MOTHER’S LOVEGayas Ahmad

Class - XI-A [Commerce]

No gift on earth is greater,

No treasure held above,

The joy that comes from knowing,

A mother’s endlesss love.

In spite of how it’s tested,

It grows from year to year,

Providing strength and comfort

It ‘gently’ draws us near.

It warns and it protects us,

and guides us from a far,

Shedding light upon us,

Like a bright and shining star.

And when all things are measured,

Not one shall rise above,

or be compared in value,

To a mother’s endless love.

UNEXPECTEDUNEXPECTEDUNEXPECTEDUNEXPECTEDUNEXPECTEDUvais Mustafa

Class - XII [PCM]

Like Everyday, it was a day that saw

me,

Getting in that school, and coming

out at the same pace;

Asking myself, “Uvais, Was it worth

coming today?”

But today happened something new,

Something like violent shake.

At the Gate of +2, as I reached,

saw two little boys hidden between

the macho Guys with bikes,

lean thin and wretched with a bundle

of coloured pamphlets in their hands.

I neared to enquire, it read- “Come,

join our classes for a real time

Education”

Ah! how quickly questioned my

conscience,

“How can they give you Education

they Brag of, whilst eating the

childhood of these innocents??”

32


AllamainsAllamainsAllamainsAllamainsAllamains

Uvais MustafaClass - XII [PCM]

Asked an Old man to me;

“Who are thou?” Seen in this shroudstorey, corssing the road all the time,stumbling by day and howling by night.

Napping in the day light, nagging in thedark night”

To which I humbly replied -

“We are those youngsters, who aren’tmuch young, yet not too old.

We are called sinisters for the sin weknow not.

We are those who by now eat to liveand not for taste, full of chaste we are.

We are the undisputed army, who smilemuch more when a physics practicalgets signed, or when attendance comesample, rather than a billion reasons youcan think of for the boys of our age,cause we are now ‘a little’ obssessedwith what we have......

Cause we are Allamaians........

And You Came BackTanveer Ul Islam

ClassXII/ P.C.M./ GE6544Room No. 80

And you came & came back

To me as I waited too long

You arrived with pleasures

& I welcomed with my heart

You came when all betrayed

All had left me alone

You remembered your promise

The promise of the day you left me

When leaves left the tree

Flowers the gardens & people me

Sun had stopped coming

& left us shivering

But you came 'DEAR WINTER'

You came you didn't forget

You came with all favour

Thick fog, warm wollens

and bonfires, cool airs

As nippy air caressed the sunlight

You caressed me the same way

Dear winter, you came

& I welcomed, welcomed

Reservation is one of the

curses of hindrance of growth of

nation. When capable youth is

denied opportunities because of caste

or religion, he feels inferior and also

his patriotism wanes.

Reservation is thought to

provide upliftment of weaker

sections. But minority reservation will

not lead to any upliftment of weaker

sections of Muslims. It will only tear

the society in parts. It will break the

secularism of our nation.

Constitution has provided

equal rights to all people in the

country. In early days of

Independence reservation was for

only 10 to 20 years but for vote banks the

government has extended it after every

10 to 20 years.

The Reservation in India only

provides profit to those sections

which were educated and uplifted.

How the reservation in government

jobs will provide any uplift to that

section of society whose child has

not yet passed 5th standard?

The child who can study up

to 12th class and has solid economic

condition has no need of reservation.

I can't understand "Why the

people in the society are

understanding themselves?"

The government is trying to

raise this issue to secure the muslim

vote banks.

The government has to

provide free and fair education to

muslim children. The government

should not give things just for granted.

The jobs and seats should be

granted to able persons irrespective

of their caste, creed, gender and

religion. The government can provide

reservation on the basis of economic

condition not on religion or caste.

Also, the family that has got benefit

from reservation should not get

benefit again.

MAJOR FACTOR FOR HINDRANCE OF

DEVELOPMENT : RESERVATION

Arpit AgrawalClass - XI

33


CORRUPTION : CAN WE CURB IT?CORRUPTION : CAN WE CURB IT?CORRUPTION : CAN WE CURB IT?CORRUPTION : CAN WE CURB IT?CORRUPTION : CAN WE CURB IT?

Danish AkhtarClass XI (PCB)

When I think about corruption,

I think about me and you, I think

about us and the society, and I also

think about those corrupt persons,

who are fighting for corrupting the

corruption. Corruption is not a

pebble that you can pick up and

throw.

Corruption is one million times

bigger than the Everest, and the same

amount of times, deeper than the

deepest oceans. But as a matter of

fact, corruption is not a physical

structure and is now in our DNA and

is following within us, in our blood

and our heart is pumping it. By

looking at others we cannot see

corruption rather we have to look

within us to see the mightiness of

corruption. The entire body of the

society is corrupt, and just we cannot

alone blame the politicians,

executives, judiciary, business men

or anyone else for promoting

corruption.

So here a question arises, can

we make India corruption free? Can

we really curb it? And the answer is,

yes! We can but not a big YES.

Yes! we can eradicate

corruption from India. But let me

make it crystal clear to you that we

cannot just eradicate it, by changing

laws, by doing hunger strikes, and

street fighters on the road, nor we

can eradicate it by the virtue of some

persons who are fighting for

removing corruption from India. And

let me also tell you that all the

dramas you watch on television and

stories you read on the internet are

not and never going to help you in

any way to fight against corruption.

So what to do? Well, let me

suggest some of the possible ways

to fight and win over corruption. And

yes, let me make it clear that we

cannot eradicate corruption at the

stroke of midnight, it will definitely

take the necessary amount of time.

1. Change in Law

Some people think that by

making certain changes in law and


34

35


making a new one by refreshing the

old law, they can diminish the tower

of corruption. But this will not help

a lot! There are many holes in Law

and those holes are for eternity, so

by tweaking from here & there

nothing great could be achieved. But

definitely it will help, so we must bring

the necessary changes in our

municipal law.

2. Introduction of New Laws

No amount of punishment, no

amount of penalties can engulf

corruption from head to toe. At first,

we need to set back the broken pillars

of the judiciary and make sure that

the already established penalties are

implemented in the right way. Every

person who does cognizable offences

should be punished without delay. So,

at this level of esteem evils, some

new laws will certainly help to some

extent, and that some extent, seems

better than no extents.

3. Bringing awareness among

people

We must bring awareness

amoung people about corruption.

Well, this seems to me a big joke.

We Indians, with the blessings of

God, are much more aware about

corruption than many western

countries. In fact, the day when

people will say, 'What is corruption?

Pardon, we have never heard of it',

will be the day of wisdom for India.

We need to hypnotize ourselves, our

society, men and women, children

and every breathing soul of India, to

hate corruption and also to hate

corrupt people. We should tell our

younger brothers and sisters that in

our country two kind of people live

one kind is good like us and the other

kind is corrupt.

It's a fight! A fight between India

and Real India, and we all should be

a part of it and try to win. In order

to give profit to Mankind and to build

a new nation with loyalty and

respect.

JOKESMohd. Nehal SalikClass-XII (A.I. Hall)

They strictly avoid these 6 (Six) C’s-

C → Common Room

C → Computer Cell

C → Cigerettes

C → Canteen

C → Cricket

C → Chatting

Brain Drain - A Threat toIndia’s Dream

Rehan MateenClass XII (PCB)

A.I. Hall

Brain Drain or Human

Capital Flight is a large emigration

of individuals with technical skills or

knowledge, normally due to conflict,

lack of opportunities, political

instability or health risks. Brain Drain

has actually become a problem and

a subject of worry for the

underdeveloped and developing

countries like India and Sri Lanka.

70% students in these

countries think that there are much

better opportunities outside India to

work but they forget that this act

actually is affecting the per capita

income and hence the national

income of their own motherland.

Students study here, take all the

knowledge from their native countries

and when it comes to do something

for their nation and add to the

nation's income, they go abroad


36

saying that India doesn't have career

opportunities. One acceptable survey

regarding Brain Drain reveals India

loses about $5 billion a year because

of the emigration of IItians, computer

experts, medical professionals and

management students to US and

other western countries. This

migration even broadens the gap

between the rich and poor countries.

Brain Drain is advantageous

to the beneficiary countries and loss

to the countries of origin, because it

deprives these countries from

innovations of their subjects. Such

countries as a result have become

culturally and technologically

dependent on the west. The converse

phenomenon of Brain Drain, which

occurs when there is a large scale

immigration of technically qualified

students but unfortunately this

37


phenomenon is significantly lower as

compared to its reverse one in case

of India.

Brain Drain can be stopped

by providing individuals who have

expertise with career opportunities

and giving them chances to prove

their capabilities. So Indians

especially the youths have to

understand that today India is no less

than any other advanced country in

the world. India has become the

corporate junction for hundreds of

MNCs and the world's leading

software and IT giants such as

Google, Yahoo, Facebook, Twitter,

Adobe etc. India has made drastic

advancements in all the spheres;

science and technology, education,

entertainment, employment,

merchandise and yet not to forget

the recent organizing of the IPL

(Indian Premier League),

Commonwealth Games and the

Indian Grand Prix-2011 which made

Indian flag to dazzle in the sky of

foreign countries. Now, then, why,

do we need to go out of this

wonderful nation and work under as

an employee of another nation who

doesn't even understand the Indian

culture and Indian sentiments? We

don't have to go and eat in our

neighbour's house when our own

mother cooks such delicious food.

Hence, what is the need to go to any

other country to work when our own

country provides us such handsome

job opportunities? We just need to

search a little more and do a little

more hardwork and then one day all

Indians would be employed

according to their capabilities and

India will be the 'Golden Bird' of our

dream once again.

38

IqbalIqbalIqbalIqbalIqbal 20122012201220122012IqbalIqbalIqbalIqbalIqbal 20122012201220122012

ROLE OF YOUTH IN POLITICSShalabh Sharma

Class XI - [ATX]Hall-N.R.S.C.

Youths are the backbone of any

country. They are the pillars upon

which the edifice of nation stands.

Naturally, if they are strong in

character, the country will also bestrong; and if they suffer from

weakness, the country will become

weak. A country's march on the path

of development and greater prosperity

depends largely upon the

contribution of its youths. Especiallyin a developing country like ours,

where a democratic set up requires

mass participation, the youths have

to play a pivotal role in almost all

walks of life, politics being no

exception.

Politics as it stands today in our

country, has become synonymous

with corruption, falsehood,

fraudulence, graft, hypocracy, shame

and everything that goes with these.

In the present scenario, thepoliticians, with their nefarious

designs and activities, have virtually

made a mockery of democracy.

These ill mannered, selfish and

unreasonable people have brought

politics to such a sad pass that it has

come to be identified as a dirty game

in the country.

The present political situation in

the country demands large scale

participation of youths, who

inalienably are better educated, less

prejudiced, less corrupt and more

energetic and efficient. Preventing

the youths from participating in

politics would not do any good. On

the contrary, it may aggravate the

problems all the more. This puts a

special responsibility on the

shoulders of the youth of the country.

Youth can, and should play

dominant, positive, and if necessary,

an active role too. They can cleanse

the present political quagmire

through fresh ideas and reforms.

They can help the country get rid of

the evils of communalism and

casteism. They can most effectively

spread modern education in every

nook and corner of the country. They

can make the planning system more

effective so as to achieve economic

growth with social justice. They can

38


introduce a scientific temper

throughout the country. They can

effectively reduce, if not completely

eradicate, corruption in high places.

The youth can give a new

dimension and a constructive shape

to national politics. There is no

reason why the youth of the country

should not be given a decisive role

in shaping their own destiny. After

all, the future is their. They are the

masters of tomorrow.

Only the youth can prove the

truth of Swami Vivekanand's saying-

"My hope of youth of character and

intelligence, renouncing everything

for the service of others, who can

sacrifice their lives in working out my

ideas and doing good to themselves

and to the country at large."

Why don’t I know what I want to be?Why don’t I feel why I should be?Is my life worthy to admire,Or am I the one with unknown desire?

No one to help me bear the pain,No guess to say whether loss or gain.Nothing to risk upon life’s game,Instead everytime having the fear of losing fame.

Am I the worst perjurer on this earth,Or the one left with unhappy memories since birth.Shall I continue to be one to everytime argue?Or to be very frank I shall further pursue.

Ya! I commit mistakes being a human being,Then say! Its wrong to fly high without wings.My mistakes are due to human nature,but It doesn’t mean that I am bad of character.

UNKNOWN DESIREShah Anwara KhanClass XI - [Commerce]

I feel suffocated tied up in chains,But for sure eternally the pride I must maintain.I don’t want to lie rather I would love to die,Before the time comes I’ll say the world goodbye!

coz I don’t know?why my life is bound up with hopeless wire,Is that something else or my own unknown desire!

Why don’t I know what I want to be?Why don’t I feel why I should be?Is my life worthy of admire?Or am I the one left with unknown desire!

39


The cancer of corruption has

been into the vitals of Indian Society.

The moral standards of the people

in a large percentage of cases are at

a low ebb. It has already done

immense damage to Indian society.

Righteousness, virtue, honesty and

fair play are at a discount.

Expediency of the worst sort is having

a field day. In every field of life

opportunism has replaced moral

consideration. Those who hold on to

truth, righteousness and virtue are

ridiculed as simpletons. The virtuous

lead a difficult life. They are ignored

and blackmailed. It has been seen

that some people, when they entered

the police department, swore to be

honest but they found it impossible

to continue to be so, thanks to the

pressure from the higher officials who

expect something from their

subordinates. In such a climate even

the most honest has to yield to

temptations.

Corruption in public life is not

an absolutely new thing in the present

times. It has existed in the society

from time immemorial in one form

or the other. The practice of giving

baksheesh to the peons, sentries and

other low paid employees by those

who managed to get their work done

through their agency was very much

prevalent in British days.

Social corruption like

adulteration, weighing less had

always existed in almost every

society. What causes concern is that

corruption in the Indian society today

has reached its climax and has

embraced people in every field of life.

It has already crossed safe limits. It

is weakening the body politic and

under-mining the sanctity of the law

governing the society. Besides it has

assumed variegated forms and leaves

not a corner unaffected by it.

CORRUPTION IN PUBLIC LIFECORRUPTION IN PUBLIC LIFECORRUPTION IN PUBLIC LIFECORRUPTION IN PUBLIC LIFECORRUPTION IN PUBLIC LIFE

Shabbir AhmedClass XII (Commerce)

40

THE OIL DROPSSamir Alam

Once a man lived in a sub-urbanvillage of Uttar Pradesh. He was aschool master of the only school inthe village. He lived there with his onlyson and three daughters. His villagewas famous for its wide variety ofsugarcane. So, merchants from faroff places came to the village to buysugarcane Everyone respected thevillage school master. The inhabitantsof the village were too busy in theirfarming to learn something from themaster.

There was only one person in thevillage who was curious to learn. Hewas the master's only son, Arya waslike a person who grasped everythingwhich he learnt from his surroundings.He learned alphabets and simplenumeric relations from his father. Thefact that 'o' when used before doesn'taffect a number but when used afterenlarges it ten times fascinated him.It became a habit of Arya to interactwith the merchants who came to theirvillage. He learned many new thingsabout trade. Then he started raisingmany intelligent questions which wereneither answered by his father nor bythe village priest (supposed to be mostintelligent in a village). It suddenly


dawned on him that how less he knew.The more he leaned the more hediscovered about his ignorance.

Then Arya decided to search theanswer of the questions whichhaunted his mind. He thought of goingoutside the village in search of hisanswers that he didn't have enoughmoney to go out of the village. Thena wealthy trader came to his village.Arya interacted with the trader. Thetrader was a blessed man with goodnature and was impressed by the boy'swit and was willing to take the boy asa helper with him as Arya was havinga good knowledge of Sugar trade. Theboy sought permission from his fatherand his father half heartedly sent theboy as he knew that the child wasgifted and he could not be confinedin that small village.

Arya with his brilliant mind mademany changes in the traditional sugarmarket and furnished the trade of thewealthy merchant. Slowly, he set uphis own trade and flourished. Soonhe became a wealthy man. He forgotabout the questions of the past andalso about his family and his village.His father was suffering from anincurable disease and the income of

41

42


his father was meagre to serve for hisown and three sisters of Arya whileArya on the other side enjoyed a lavishlife.

After a long time, on a foreign landhe heard about a man who wasbelieved by the people to be the wisestliving person on the earth. He decidedto visit the town which was owned bythe wise man he thought of gettinganswer to all the questions whichhaunted him in the past. He visitedthe man and was surprised by thesimplicity of the person. He washelping his family in the householdworks though he was so rich and wise.

The first question that Arya askedwas "What is the reason that peoplefrom far off places come to seekwisdom from you?"

The man answered withunfathomable friendliness, "First seemy fascinating city and then I will tellthe secret behind my wisdom" andhe gave him a spoon with few dropsof oil and said that while seeing thecity a single drop of oil should notfall.

After few hours Arya arrivedwith the spoon and said, "I have seenthe town and the drops of oil are alsointact."

The wise man again with hisunreasoned simplicity asked "Haveyou seen the calligraphy on the domeof rock? Oh how eloquent it is!"

Arya didn't answer."Did you see the beautiful waterfall

behind my castle?" The wise manasked again. Then Arya realised thatin paying attention to the oil drops hewas deprived of seeing the beauty ofthe town. Arya left the castle of thewise man and came again after sometime and said, "I was amazed by thecalligraphy of the dome and I alsosaw the tomb which was made ofyellow marble."

The wise man asked withfirmness "Where are the oil dropswhich I gave you?" Arya saw that thespoon was empty and there wasnothing in it. Arya felt that in seeingthe fantasies of the town the oil spilledunnoticed from his spoon. Then thewise man said, "Search for thefascinations of this world but don'tforget your family and the village thatnourished you "the oil drops". This isthe only way that you can achievetrue wisdom."

Arya realized his mistake andreturned to his village. He worked forthe development of his village and heand his family lived happily ever after.

After few years some peoplebelieved that in a modern village ofU.P. a person lived who was thewisest person on the earth!.

COMMUNAL HARMONY

Faiz Ahmed Khan

Class - XI ATX-I

A.I. Hall R.No. 209

43


"Mazhab nahi sikhata aapas me

bair rakhna, Hindi hai hum, Watan

hai Hindustan Hamara". This

famous quotation of a great

ideologist Dr. Mohd. Iqbal of the 20th

century, emphasized on communal

tensions faced by Indian at that time

and this proverb would serve as an

excerpt for uniting the Indians, who

are bounded by communal

disparities, was thought by Iqbal.

We are surrounded by

communal disparities, since the eve

of independence. The killing of the

father of Nation M.K. Gandhi on

30th January, 1948, by an R.S.S.

trained Nathuram Godse to the

recent 26/11 Mumbai terror attacks

by the Let group are all instances of

communal intolerant attitudes of a

certain group of people or rather a

mass as a whole.

Communal riots and tensions

are caused on the basis of indifferent

attitudes and ideologies, which a

person holds. But, we cannot live

joyously in a communal tensed

country. Some alternatives needs to

be undertaken for the establishment

of communal harmony, which would

instill a sense of affection and

brotherhood among Indians.

Our government have strict

laws, which envisages for an end to

communal disparities. But, in spite

of having such strict laws, we are

unable to extinguish the fire of

communalism within our minds. This

communal bias would only come to

an end, when all of our citizens would

realize the importance of harmonious

country. Harmony and no internal

struggle would lead to the

development of this country. The very

root of communalism needs to be

uprooted from our society through

available reforms. But unfortunately,

it is not suddenly possible in a country

like ours, where people are carrying

different perceptions and

idiosyncrasies on every aspect of life,

44


be it with social, economical or

political, on communal lines.

Coming to the point of social

tensions, we find that most of our

people are confronted with

communal tensions on a day to day

basis. Taking the recent instance of

Varanasi district of Uttar Pradesh,

where Shia-Muslims wanted a

separate land for buriyal, dividing

themselves from the Sunni Muslims,

although both are of the same

religion. Thus here we find that

communal distinction has undergone

such a diverse field, that people of a

single religion are dividing

themselves. Communal instincts

have turned their mutual perceptions

into rivalries.

Our government in 1992, under

the ministry of Home Affairs,

launched the National Foundation of

Communal Harmony (NFCH),

which is a social agency that would

instill a sense of brotherhood and

patriotism in Indian minds. From

Kashmir to Kanyakumari, it has been

accepted by the state governments,

and they are working actively by

making participate more people in

NFCH, but, still eve experienced the

2002, Gujrat communal riots. This

indicates the biggest failure of

NFCH, as it was unable to bring a

reform at every place. Basically, the

vulnerable society lacked its

foundation. Thus, uniform change in

all parts of the country needs to be

brought up.

Indians have been experiencing

political tensions, since the eve of

Independence onwards. Many people

were killed due to provincial

massacres, regarding partition. The

killing of the father of our Nation

M.K. Gandhi by fascist Godse ex-

Prime Minister Indira Gandhi and the

youngest Prime Minister of India Mr.

Rajiv Gandhi are all popular

instances of communalism, which

Indians are facing. Now a days,

many political parties are criticizing

others, raising issues of communal

pasts. The R.S.S. and Shiv Sena and

some other extremist political parties

are known for spreading communal

tensions within our people. But our

government have not done anything

to them, rather than sending letters

of warning.

In such a secular country like

India, such parties should be banned

or surely penalized. Political

45


communalism is so diversely

prevalent in our country, that it is

hard to write much in papers. They

are worth reacting.

In spite of many reforms

individual communal tensions exist

in our minds, thus strict penalty

against communalism should be the

code of every citizen.

Media and NGO's have done

much to curb communalism. But

more often they have led to its

growth. Media people are now

showing more on communal tensions

of the post, which basically such as

the Gujrat riot. This is creating

awareness, but too much of it would

certainly be criticized. So, media

needs to regulate such shows and

concentrate more on for eradicating

communalism. We have been

experiencing a very few NGO's for

this cause of instilling brotherhood

among Indian rather we are having

most of the NGO's dealing with a

particular post riot, such as the Babri

Masjid demolition. This is, in itself

souring seed of communal disparity

among our people. So, NGO's

should work efficiently on for looking

towards the present, rather than

lagging around a singular issue of

post. These institutions are deflecting

people towards communal tensions

rather than a harmonious growth.

Communal tensions in India

would not come to an end until each

individual, himself tries to culminate

a sense of brotherhood and

patriotism in himself by acting

humbly and modestly with his

neighbours. So, each individual must

strive hard to replace communal

biases into harmony.

Media and NGO's along with

the government have to work as a

team, rather than deflecting away

from each other and bring regular

amendments in their work, which

would create an essence of place and

harmony among every Indians. It

should be done in such a way, that

our country stands as an example to

our neighbours.


46

EMPOWERMENT OF WOMENTHROUGH EDUCATION

Dr. Naila RashidPGT (Psychology), SSS (Boys)

Aligarm Muslim University, Aligarh

Education is the key factor in

any social change. All educationists,

social reformists agree with the

statement that without education one

society cannot be liberated from

darkness. Empowerment of women

is actually the empowerment of the

society. By educating women we are

actually educating a family. Woman

I the companion of man, gifted with

equal mental capacities. She has the

right to participate in every minute

detail in the activities of man and

she has an equal right of freedom

and liberty with him. By sheer force

of a vicious custom, even the most

ignorant and worthless men have

been enjoying a superiority over

women, which they do not deserve

and ought not to have. Many of our

movements stop halfway because of

the conditions of our women.

If women are ignored and not

educated enough then how is our

country going to progress? There is

a need to rehabilitate them to a place

of honour. To focus attention on the

problem concerning women all the

world over, the decade 1975-86 was

declared the International Women's

Decade. In the same spirit 2001-2002

was dedicated to 'Women's

Empowerment stressed on seeking

meaningful equality in social rights,

elimination of discrimination in

employment and universal education

of women the lack of which tends to

perpetuate the unequal status quo.

Empowerment of women, meaning

thereby adequate access to

resources, power and decision-

making is a prerequisite towards

gender justice. Such a situation can

come about when there is equal

participation in making at family,

society and other institutions of

government. It needs to be recognized

that any strategy which aims to

empower women must be based on

47


an understanding of, and to

overcome the causes of the lack of

power which lie behind it.

The draft National Policy for the

Empowerment of Women (1996)

observes that "A synergy of

development measures will be

affected and affirmative action

designed for the holistic

empowerment of women. Women

will be given complete and equal

access to and control over, factors

contributing to such empowerment,

particularly health, education,

information, life-long learning for self

development, vocational skills,

income earning opportunities,

technical services, land and other

forms of property, including through,

common property resources, credit,

technology and market, etc" "Equal

access to education for women and

girls will be ensured. Measured will

be taken to eliminate discrimination,

universalize education, eradicate

illiteracy, create a gender-sensitive

educational system, increase

enrolment and retention rates of girls

and improve the quality of education

to facilitate to life-long learning as

well as development of skills by

women."

The social trend of India leaves

the vestige of sheer discrimination of

sex. Women in India society

irrespective of religion, territory and

language suffer from sex

discrimination and find them placed

in subordination of men. They

become the men's possession or

property. This sex discrimination has

been deep rooted in society from

time to immemorial. The position of

all women of India is not the same

in society. The problems of women

of backward community are not the

same as of women of upper caste

community. There is need for

improving the condition of women

in the weakest sector-the rural, slum

Muslim and tribal population.

POLICIES / PLANS /

PROGRAMMES & ACTS

SUPPORTING THE

EDUCATION FOR WOMEN

Women have always been given

a privileged status in law. Be it

criminal law, constitutional law or

family law, women have always

found favour from Indian Law

makers. It was always believed that

women need to be given special

status so as to ensure its upliftment

48


and prosperity which would bring

prosperity for the whole society. The

concept of women empowerment is

enshrined in the Indian Constitution

in its Preamble, Fundamental Rights,

Fundamental Duties and Directive

Principles. The numbers of articles

of Indian Constitution guarantee

greater freedom for women

empowerment. It contains a number

of provisions for the empowerment

of women such as the following.

Article 14: Equality before law

Article 15 (1) provides for no

discrimination by the state on the

grounds of religion, race, caste, sex

and place of birth.

Article 15 (3) makes it

mandatory for the state to make

special provision for women and

children.

Article 16 envisages equality of

opportunity and gives status to

women or workplace and in the

matter of seeking empowerment.

Article 39 (a) speaks out about

state policy to be directed to securing

the right to an adequate means of

livelihood for men and women.

Article 39 (d) guarantees non-

discrimination in payment of salary

and wages for women on the

principle of equal pay for equal work,

irrespective of sex.

Article 42 requires state to make

provisions for securing just and

humane condition of work and for

maternity relief.

Article 51 (A) (e) ensures to

promote harmony and to renounce

practices derogatory to the dignity of

women.

The Indian Penal Code lists out

various offences against women and

ensures that due justice should

received by aggrieved women and

provides for exemplary deterrent

punishment for the guilty.

The Indian Criminal Law

guarantees safety to women against

marital crimes, physical crimes and

crimes against her modesty.

The Indian Succession Act 1956

provides equal right to women to

inherit property from her father and

her father in law.

The Indian Marriage Act 1955

was also directed to strengthen the

rights of the women in matrimony.

49


The government made a

number of efforts to raise the status

of women. It enacted legislations to

improve the condition of women and

provide better opportunities for their

development. There were the main

acts passed by the government.

1955 : The Hindu Cade Bill

1961 : The Dowry (Prohibition) Act

1961 : The Maternity Benefits Act

1971 : M.T.P. (legalizing of abortion)

1976 : Equal Remuneration Act

1986 : The Child Labour (The

Prohibition and Regulation Act)

NATIONAL POLICY FOR THE

EMPOWERMENT OF WOMEN,

2001 INDIA

The development of Women

and Child Department of Indian

Government evolved a

comprehensive policy in 2001,

aiming at empowering women

towards social justice, gender

equality, developing capabilities,

including those related to

professional, science and

technology and entrepreneurship. It

highlights areas such as education,

health nutrition, legal system,

institutional mechanism, resource

management, panchayatiraj

institutions, etc. which can enable

women in all walks of life.

EDUCATION AND RESERVATION:

GIVING SAFETY, SECURITY IN

SOCIETY

For quite some time, we are

hearing of 33 percent reservation for

women in different spheres like

political / education / employment

fronts. At the panchyatiraj level, the

government has already made

amendments and the women have

been given 33 percent reservation at

the panchayat level.

The place of women in Free

India is becoming more and more

secure with the change of times.

Women have a significant role in

shaping the behavior and mental

make up of the younger generation.

Vivekanand said, 'if you want the

nation to prosper include women in

every aspect of life.' It is necessary

to create an environment for women

to seek knowledge and information

in order to make informed choice at

the own place.

50


IMPACT OF EDUCATING

GIRLS AND WOMEN

Finding from a World Bank

study of 20 developing countries

indicate the countries which allocated

substantial resources to female

primary education experienced

higher economic productivity, lower

fertility rates, lower infant and

maternal mortality and improved

levels of life, expectancy for both men

and women, compared to countries

with lower levels of women's

educational attainment. Investing in

the education of women and girls

normally yields the highest return.

More specifically; educating women

has a significant impact on multiple

facets of society.

IMPACT ON ECONOMIC

PRODUCTIVITY

Studies in India confirm that

women who had completed high

school earned one and half times

more than those without any

education, and women with technical

training earned three times more

than illiterate women. To be better

valued, women's productive

contributions must also be recognized

at the highest level, in her example

national accounts.

IMPACT ON POPULATION

GROWTH

An abundance of empirical

evidence exists showing the

relationship between women's

education and a slowdown in

population growth, recognized as the

major brake on progress towards

EFA. Educating girls is three times

more likely to lower family size than

educating boys.

IMPACT ON CHILD

MORTALITY AND FAMILY

WELL-BEING

The children of educated

mothers have higher survival rates

through infancy and childhood.

Relatively modest levels of education

results in very significant declines in

child mortality. Because education is

highly correlated with openness to

new ideas and innovation, educated

mothers are more likely to follow

sound hygienic and nutritional

practices, and seek medical help

when their children are ill.

IMPACT ON ACCESS TO

EDUCATION

Educated mothers understand

the value of educating their children,

51


both daughters and sons. They are

likely to take a greater interest in their

children's work, and can help them

in acquiring basic literacy and

numeracy skills. In TLC districts,

elementary school admission figures

registered sharp increases.

Experience around the world

shows that educating women and

empowering them with a stronger rule

enhances the quality of not merely

their own lives but also contributes

to economic growth, survival, health

of all members of the family, reduces

fertility and helps slow population

growth.

STRATEGIES FOR WOMEN

EMPOWERMENT

The past experience of Indian

politics proves that political

reservation for women is not

essential to improve the status of

women. Even without reservation we

hand many dynamic women

politicians in pre-independence and

post-independence period in India.

Even without political reservation

women in Indian society can improve

their personalities and achieve equal

status and rights in every field with

men only when they become

competent in education, will -power,

courage and adaptability. These

aspects are discussed as follows:

a) Education : History of

civilization of the world has proved

that education is the first and foremost

requirement of human development

of personality and status. Hence

women can equalize themselves with

men if they excel in education.

Without proper education even if they

enjoy the rights and facilities will

hardly be benifited. The present state

of women population in India clearly

indicates that they need education

first. Education helps the women to

maintain high moral character and

warns them against the ensuing

oddities. Education helps in improving

the economic status also. Children of

educated mother prosper fast and

maintain social etiquette better than

others. The educational system is the

only institution which can counteract

the deep foundations of the inequality

of the sexes that are built in the minds

of men and women through the

socialization process (Nagendra,

2007: 140).

b) Will-Power: Discrimination

can make a person improved and

able to raise status equal to others.

52


If Indian women create will power

i.e. the power of determination inthem they can reach to a peak ofelevation. Hence women can toaspire for betterment withoutdetermination.

c) Courage: In Indian Hindu aswell as Muslim societies in remoteareas, women lose courage from thechildhood and become dependableo man. In many occasions womenare found displayed indomitablecourage and velour which is no lessthan a man can play. This genius iscommon in all the females but thesurrounding environment suppressthem from development. The womenof the day need to develop their geniusnot by suppressing the genius but bygenerating in them the bravery.

d) Adaptability: They areindolent or reluctant toaccommodate themselves in the newdisposition. The women shoulddevelop in them adaptability becauseadaptability contributes lot to aperson's success and a successfulwoman in all respects commandsreverence, dignity and high status insociety equivalent to man.

STRATEGIES TO PROMOTEFEMALE EDUCATION

What can be done to alleviate the

problems face by women in present

day education? Educational reviews

parcipatory debates/discussions to

cull out positive ideas and negative

signals are to be held/organized

operate without class, caste, sex or

religion (Shah, 2002: 8) the following

measures are suggested to be

adopted in totality and uniformity in

a big way.

a) Free education: Free

education should be introduced for

girls up to secondary stage by all

states.

b) Separate institutions:

Wherever there is a demand for

separate institutions for girls even at

the elementary stage, these should

be established.

c) Access to education:

Schooling facilities should be

provided to the girls nearer to their

place of residence (within easy

walking distance)

d) Transport, Hostel facilities

and Residential Schools:

Adequate transport arrangements

should be free for girls to school if it

is situated more than 1 Km. from

their habitations. Free or cheap

facilities may be provided to girls of

secondary and Higher level

53


education. Residential schools may

be established for tribals and residents

of terrain areas.

e) Child-care centre and

Balwadis: Establishment of childcare centers or Balwadis as a partof the elementary education system

is necessary to enable girls to bringtheir younger brothers and sisters

with them for whose care they havebeen charged with responsibility.

f) Increase the number of

Women teachers: Women teachersshould attract more girls to schools.

They serve as role models to theirstudents. Special facilities may haveto be provided to women teachers

for posting them in rural areas suchas teacher's quarters, posting of

husband and wife at one place asteachers, allowance should be given

for their service. Under India'sOperation blackboard, 59 percent ofthe teachers appointed were women.

g) Incentives: Adequateprovision of incentives in the form of

freeships, free supply of booksstationery, uniforms and middaymeals, attendance scholarships and

stipends and opportunity wherenecessary, should be made.

h) Non Formal Education: Norformal education for the non

attending girls of 16-14 age group,

who can not afford to attend classes

under institutionalized forma system

with rigid and uniform hours, should

be developed.

i) Job oriented courses: A need

has been felt to provide short-term

certificate training courses of

terminal nature, separately for urban

and rural areas, in identified trades

and vocations for equipping the

needy women for the employment

market. They should also equip

women to continue their education

through correspondence course.

General education is very

important not only for men but also

for women because it is the

education that makes men's and

women's living interesting and

intelligent. It also makes a person a

good citizen of his society. Learning

how to solve problems is par of the

process of empowerment, a process

calling for a holistic approach to

development and poverty alleviation.

The effectiveness of such a strategy

will be enhanced if all society,

including men, change their outlook

and attitudes towards traditional

patterns of power relations.

ARAB SPRING:WHERE IS IT LEADING

Mohd. AhmadB.Sc. Final Year

(Physics)


"America does not get to

choose if a freedom revolution

should begin or end in the Middle

East or elsewhere. It only gets to

choose what side it is on." This op-

ed is adapted from a speech Mr.

George W. Bush delivered May 15

at the Bush Institute's Celebration

of Human Freedom.

It was sparked by the first

protests that occurred in Tunisia,

on 18 December 2010 in Sidi

Bouzid, fol lowing Mohammad

Bouazizi 's self- immolation in

protest of police corruption and ill

treatment. With the success of the

protests in Tunisia, a wave of unrest

sparked by the Tunisian "Burning

Man" struck Algeria, Jordan Egypt

and Yemen. The largest, most

organized demonstrations have

often occurred on a "day of rage",

usually Friday afternoon prayers.

The protests have also triggered

similar unrest outside the region.

Numerous so-called factors have

led to the protests, including

dictatorship or absolute monarchy,

human rights violations,

government corruption, economic

decline, unemployment, extreme

pover ty, and a number of

demographic structures.

Arab needed to be

revolutionized, but the way it

happened left many in an eerie

state. Gross National Income, HDI

values and HDI rank were also

rendered the causes. Pondering on

these points first, these were the

causes then it is most astonishing

to find these countries leading, at

least India, which means we can

expect something like that in India

too. A thousand of mobs gathered

around P.M's office to oust the

54

55


government, with UNSC's

helicopters hovering over the roof

to their assistance. On HDI ranks,

Libya is on 53 out of 169 countries,

Bahrain 39, Tunisia 81, Egypt 101,

Syria 111, and Yemen manages

with 133, still ahead of India which

is at 146. On GNI basis all these

countries are leading by India.

Other causes told were

Government corruption, unemploy-

ment and extreme pover ty.

Government corruption is a regular

feature in every country, be it a

democracy or autocracy,

Unemployment cannot be a cause

for such a successful upheaval

when you could f ind similar

proportions of unemployed in India

too. Extreme pover ty is more

prominent in Islamic countries like

Sudan, Somalia, Ghana which are

yet to receive any kind of dis-respect

and agitation for their

Governments. Gender inequality

was also adjuged a cause, for a

face to face survey cum interview

which can be found at http://

mews.org/data/survey-summary/

1004 clearly shows a slight increase

of 5%, when asked "Men make

better political career?" and a mere

6% increase when asked "University

education is more important for

boys?" between 2000 to 2011,

which are negligent enough for such

an uprising.

Before independence Indian

revolutionaries, after f lurry of

sacrifices, Plethora of managed

revolts and surfeit of movements

gained the fruitful and much

deserved independence. The period

between official Independence Day

and Republic day is more than two

years, in which the constitution was

framed. This was a normal duration

to for carry out such a colossal task.

It is very interesting to note the

duration of outburst of revolt to the

formation of new Prime Minister in

Egypt is from a mere January 25

to March 5. Is this not compelling

us to think of some external,

superpowers that are here to assist

to extract their vested interest? If a

thousands of angry mobs on the

roads were enough to change the

government then jan lokpal bill

wouldn't have faced such harsh

opposition. A man set him self on

fire against the government and that

56


caused the government to revert in

Tunisia. Is this some kind of non-

sense or what?

On 17 March, United Nations

Security Council Resolution 1973

was adopted, authorizing a no-fly

zone over Libya, and "all necessary

measures" to protect civilians. Two

days later, France, the United

States and the United Kingdom

intervened in Libya with a bombing

campaign against pro-Gaddafi

forces. A coalition of 27 states from

Europe and the Middle East soon

joined the intervention. Was that a

thaw at the plight of these countries

or a pure diplomatic behavior of

UNSC's top guns?

Coming back to Mr. George W.

Bush's statement, incidentally this

time too, America would decide the

direction of these disturbances

exclusively in rich Muslim dominant

countries. It is never necessary to

pay attention towards the gender

inequality, poverty, unemployment,

HDI and GNI of poor Islamic

countries like Ghana, Sudan and

Somalia.

Revolutions are necessary

everywhere, but the consistent

results in these countries are

perhaps pointing towards a major

loss the Muslim world could incur

in this speedy act. The leaders all

over the world should think on this

seriously as to where this Arab

spring is leading. Is it going solely

towards the benefit of these

countries or some vested interests

are also hiding in between?

57

KHILAFAH : THE ANSWERKHILAFAH : THE ANSWERKHILAFAH : THE ANSWERKHILAFAH : THE ANSWERKHILAFAH : THE ANSWERAbdul Rahman Sheri

Class - XII

Allah, the supreme wants

that people should worship Him

alone. It means that people should

derive their concepts, values, laws,

ruling system and everything from

ALLAH i.e. through Quran and

Sunnah of Prophet (SAW) Our

KALIMAH itself says that "LA

ILAHA ILLALLAH" means there is

no deity but ALLAH.

Islam provides the Muslims

not only Imaan but also the solutions

to all the problems as well. When

we muslims applied these solutions

i.e. SHARIYAH and conduct all

their affairs according to Islamic

shariyah, we were the mightiest

nation and most civilized society on

the planet. But when we sneaked

our adherence to Islam, we declined

both as a people and a state i.e.

when we abandoned our faith in

Islam and its system we actually

planned our failure and humiliation.

Our revival can only occur when we

return to Islam by choosing our head

as a KHALIFAH.

KHALIFAH is the responsible

body who represents divine laws

(SHARIYAH) and propagation of

Islam and KHILAFAT is the name

given to Islamic ruling system which

is distinguishable from all other

ruling systems.

Islam demands that all the

Muslims should adhere totally to the

Islamic system. If we see our

miserable and pitiable condition in

the world, whether it is of Palestine

or of Afghanistan or of our condition

in America during 9/11. We realise

that it is the curse of time on us.

This is ALLAH's land so why should

we allow some chosen people to rule

the world.

The establishment of

KHALIFAH for muslims is an

obligation on all muslims all over

the world. There is no choice in the

matter. To be ignorant or neglect this

duty is one of the greatest sins for

which ALLAH will punish us

severely.


58


Our sacred books of Hadith

also talk about KHILAFAH. In

Muslim, there is a hadith by Hisham

Bin Urwa (RA) reported on the

authority of ABU HURAIRAH (RA)

that the Prophet (SAW) said :

"Leaders will take charge of

you after me, there the pious

(leader) will lead you with his piety

and the impious with impiety, so

listen to them and obey them in

everything which conforms with

truth. If they acted rightly it is your

credit, and if they acted wrongly it

is counted for you and against them".

So, from here we got a clear

sign that KHILAFAH is not an

arbitrary or autocratic ruling system.

It is the divine law in which even

the poorest man can raise his hands

against the wrong and this is an

obligation for him. The need of the

hour is that we should have a

KHALIFAH who not only merely

guides all the muslims but also fights

for HAQ.

ALLAH (SWT) commanded

the Prophet (SAW) to rule the

affairs of Muslims by which He

revealed to him, this command of

ALLAH was conveyed in most

decisive way in Surah 5, verse 49.

"And rule between them by

that which ALLAH revealed to you,

and do not follow their whims, and

beware that they may deviate you

away from some of which ALLAH

revealed to you".

Thus, this verse calls upon

Muslims to establish the rule of

ALLAH (SWT) and the appointment

of KHALIFAH does not mean other

than the establishing the rule of

ALLAH.

It is an obligation for every

muslim and to refrain from this

obligation is a great sin. Now a days

we can easily see the miserable

condition of Muslims here and there

very easily. But his pitiable condition

will be altered soon INSHALLAH as

per the Hadith.

Imam Ahmad narrated that

the Prophet (SAW) said -

"The prophethood will be

among you as long as ALLAH wills,

then He will eliminate it if He so

wills. Then a KHALIFAH on the

model of prophethood will prevail

59


so as long as ALLAH wills, then HE

will eliminate it if He so wills. Then

there will be a biting monarchy as

long as ALLAH wills, then He will

eliminate it if He so wills. There will

be an oppressive monarchy as long

as ALLAH wills, then He will

eliminate it if He so wills. THEN A

KHALIFAH ON THE WAY OF

PROPHETHOOD WILL PREVAIL

AND HE KEPT SILENT."

This Hadith is one of the signs

of KHILAFAH, because it gives

information about unseen. What is

mentioned in the HADITH is

prophethood, biting monarchy and

oppressive monarchy is being

verified. The thing which is still left

to be verified is the last part of

Hadith i.e. the RETURN OF

RIGHTLY GUIDED KHALIFAH.

But it requires a collective

work and unity among muslims and

every muslim being should feel it as

its duty mixing with people in cafes,

shops, universities and mosques, the

believers must implant hope in

ALLAH (SWT) and ability to stand

against the FALSE and non-Islamic

regimes.

This kind of feeling will

definitely establish a firm determined

UMMAH, which will then erupt and

replace the non-Islamic regimes with

the state of KHILAFAH.

"This is the land of ALLAH

(SWT), let there be the rule of

ALLAH".

"It was March 1815 Napolean

was returning from his exile on the

island of Elba. It is amusing to see

how newspaper reported his return.

The headlines of newspaper' speak-

March 9 - The monster has

escaped from the place of

banishment.

March 10 - The corrosion ogre

has landed at cope jlean.

March 13 - The tyrant is now at

Lyon.

March 19 - Bonaparte is

advancing by forced marches,

but it is impossible that he can

reach Paris.

March 21 - The emperor

Napolean is at Fountain Bleau.

March 22 - Yesterday evening,

His Majesty, the emperor made

his public entry and arrived at

tuileries. Nothing can exceed the

universal joy.

QUALITIES OF A HEROMd. Samir Alam

A.I. Hall

60


The newspaper was just

respecting the attitude of society that

bowed before a conquering hero."

The above extract pinches our

mind to think that what is the

formula behind the success of a

hero? Why can't everyone become

a hero? What are the qualities that

make the hero so powerful?

The most important quality that

an ideal hero should possess is

leadership. Its importance is rightly

depicted by the words of Philip II.

"An army of deer led by a lion is

more to be heard than an army of

lion led by a deer". A hero is

somebody who is selfless, who is

generous in spirit, who just tries to

give back as much as possible and

help people. A hero is someone who

saves people and who really deeply

cares. The ears of a hero must ring

with the voices of people. A hero is

someone we can admire without

apology.

Now comes the question that

what are the qualities that separate

the hero from the general crowd. A

hero is an ordinary individual who

binds the strength to preserve and

endure in spite of overwhelming

obstacles. A hero is no braver than

an ordinary but he is brave five

minutes longer. Self reliance is what

an ideal hero takes pride off. A hero

doesn't look on other's faces when

he is in danger. An example of self-

reliability, the greek hero, Sulla told

"No friend ever served me and no

61


enemy ever wronged me whom I

have not repaid in full."

A hero lives to be the ruler of

life, not a slave, to meet life as a

powerful conqueror and nothing

exterior will ever take command of

him. He need not to be undefeated

but he must be undaunted. These

are the qualities which enrich the

glory of a hero.

"Death is nothing but to live

defeated and inglorious is to die

daily."

In the name of Allah, the most Beneficent & Merciful

KNOWLEDGE IN ISLAMS. M. Altamush

Class XII

"The Most beneficent!

It is HE, WHO has taught the Qur'an

& created man:" (Qura,n (55:1-3)

"Ye are the best people,

evolved for mankind. Enjoining what

is forbidding what is wrong and

believing in Allah." (Qur'an 3:104)

"Let there arise out of you a

band of people, inviting all to good,

forbidding what is wrong: they are

the ones to felicity." (Qur'an 3:104)

• Knowledge of Islam and its

rulings and principles along with all

kinds of knowledge be it of science,

arts, literature is obligatory for every

Muslim, male and female, to the

extent that he or she needs to

establish proper belief, worship and

behavior and conduct in accordance

with that which Allah wants.

"Proclaim (Read)! In the name of thy

LORD." (Quran 96-12)

62

These are the first verses of

the Qura'n to be revealed around

610 CE, in the month of

Ramadhan. Al lah, the most

Merci ful when addressed HIS

beloved s lave & messenger

Muhammad (saw) and HIS beloved

ummah, for the f i rs t t ime of

nothing but to read, study and

gather knowledge. Knowledge has

been made of utmost importance

in Islam. In other words seeking

knowledge is obligatory or fardh

for each & every human being in

general , & the Musl ims in

particular.

Narrated Abu Musa : The

Prophet said, "The example of

guidance and knowledge with

which Allah has sent me is like

abundant rain falling on the earth,

some of which was fertile soil that

absorbed rain water and brought

forth vegetat ion and grass in


63


abundance. (And) another portion

of it was hard and held the rain

water and Allah benefited the

people with it and they utilized it

for drinking, making their animals

drink from it and for irrigation of

the land for cultivation. (And) a

portion of it was barren which

could neither hold the water nor

bring forth vegetation (then that

land gave no benefits). The first is

the example of the person who

comprehends Allah's religion and

gets benefit (from the knowledge)

which Allah has revealed through

me (the Prophets and learn and

then teaches others the last

example is that of a person who

does not care for it and does not

take Allah's guidance revealed

through me (He is like that barren

land.)" (Bukhari: Volume 1, Book

3, Number 79)

Islam doesn't differentiate

between religious and worldly

knowledge. Knowledge or Ilm has

never been limited to Qur'an &

hadeeth, but Muslims are free to

gather all kinds of knowledge, and

research. Commentators say that

of the approx 6600 verses of

Qur'an almost 1100 verses deal

with scientific facts related to the

physical science, botany, zoology,

chemistry & geology.

The Prophet (pbuh) said:

"Seeking knowledge is a duty on

every Muslim." (Ibn Majaah : 224).

As far as this hadeeth goes

or the Quranic verses mentioned

above, there is no reference to the

type of knowledge. So, it is the duty

of each and every Muslim or a

human being to attain all types of

knowledge he can.

Narrated Abul'l-Darda' (rz)

said: I heard the Messenger of

Allah (peace and blessings of Allah

be upon him) say: "The scholars

are the heirs of the Prophets. The

Prophets did not leave behind

dinars or dirhams, rather they left

behind a heritage of knowledge,

and the one who acquires i t

acquires an abundant portion."

(Abu Dawood : 3641)

Seeking knowledge is

obligatory for each and every

Muslim. And everyone in pursuit

of knowledge has been compared

to the heir of the Prophets (pbut).

Now regarding spreading

knowledge, we again have several

hadeeth. I have tried to round on

about a few.

Narrated Abu Huraira(rz):

"Circulate knowledge and teach the

ignorant, for knowledge does not

vanish except when i t is kept

secretly (to oneself)." (Saheeh al-

Bukhari : Volume 1, Book 3,

Number 98)

So, it is the duty of Muslims

to spread knowledge, teach people

of what ever good they know.

Naratted 'Abdul lah bin

Mas'ud: The Prophet said, "Do not

wish to be like anyone except in

two cases. (The first is) A person,

whom Allah has given wealth and

he spends i t r ighteously; ( the

second is) the one whom Allah

has given wisdom (the Holy

Qur'an) and he acts according to

i t and teaches i t to others."

(Bukhari : Volume 1, Book 3,

Number 73, and Fateh-al-Bari

page 177 Vol. 1).

This is a sincere effort to

create awareness about what Islam

says about knowledge. But out of

constrains of time & space, I am

unable to express everything I

wished to share. But, I hope my

readers would accept my work &

appreciate it.

Last but not least May Allah

accept my service & grant us

wisdom & knowledge and make us

worth to serve the ummah in

part icular & the whole of the

humanity in general. Amen!

64


"Meaningless! Meaningless!"says the preacher, "Utterlymeaningless! Everything ismeaningless!" How true these wordsare!

How blessed man is! God hasput him in charge of all the otherbeings, exalting him to that superiorposition and gifting him with all sortsof things, giving him strength to toila remarkable mind and most of all,giving him the ability to distinguishbetween right and wrong. But, do wereally live up to his expectation?

The answer to this is relatedto how or whether we exercise thesegifts. We have come a long way fromthe invention of the wheel. You and Iare natives of an era, whichcommands a position to alter the verynature of our existence. Things thatwere previously thought of asimpossible are now made possible.

Science and technology haveequipped us with means to make surethat our off springs are born withabsolutely no deformity whatsoever!In fact we can now choose whether

our kids should be an intellectual oran artist! Another couple of years andmany of us will be holidaying on themoon!! Well, I guess it's alreadyunderway.

So you see we are blessed bythe almighty God and sorts of thingsof our life. Apparently we do all thisto secure the most sought after thingsin our life true inner peace andhappiness.

Now here comes a question?Are we happy? Truly, Truly happy?

I wonder! How many of uscan say,

"I am happy" after a day'swork!

The problem is, we are allcaught in this hectic web of activitiesthat we perform, thinking that whatwe do for ourselves will fetch us whatwe want the most-important andhappiness! here our goal seems tobe well defined and definite but wherewe go wrong is in choosing the pathto attain it. The trouble is, our soulsare isolated and remain separated

IN SEARCH OF HAPPINESS...

Zeeshan AliClass XI (Commerce)

A.I. Hall

65


from the rest of our being. We havecomfortably packed ourselves likeclosed boxes thinking that we will bequite happy there. But we are neverhappy, because, what we get is notwhat we want. The fact is, what wewant is attainable, but we refuse togo the only way that will take usthere. We get what we want whenwe follow three golden rules-respectGod, respect nature and give to otherwhat they can't get in their life.

At this point I remember the

saying, "Happiness is like a butterfly,if you run after it, it will fly away.But when you sit somewhere quietlyit comes and rests on your shoulder".

So, quite going afterhappiness, simply do what you oughtto do and happiness will come insearch of you……

"The most superior deedbefore Allah is to satiate the thirst ofthe thirsty, even if an animal".

—Prophet Mohammad

66


The End of EducationThe End of EducationThe End of EducationThe End of EducationThe End of Educationis Characteris Characteris Characteris Characteris Character

Amees Abdullah

A.I. Hall

All philosophers and saints have

concluded that the main purpose of

education is to improve character. It

is possible by acquiring knowledge

and learning how to discipline the

body, the mind and the spirit. Ruskin

says - "Education does not mean

teaching people to know what they

do not know. It means teaching them

to behave as they do not but should

behave". The aim of Education is to

develop a balanced personality of

man so that he may remain cool and

undisturbed while facing the ups and

downs of life. Education, whether

informal or formal, should help him

lead a peaceful and fruitful life. Thus

he may contribute to the welfare of

society in some fields. All that makes

him civilized, cultured and a man of

character is education. If an

educated person fails to live up to

this high ideal, the purpose of

education is defeated. "Each one

teach one" is good motto to be

adopted. We must join the adult

literacy mission of Govt. of India to

help in the spread of literacy.

The Rate of Gold and Silver, its effect on WorldThe Rate of Gold and Silver, its effect on WorldThe Rate of Gold and Silver, its effect on WorldThe Rate of Gold and Silver, its effect on WorldThe Rate of Gold and Silver, its effect on WorldEconomy and Modern Banking SystemEconomy and Modern Banking SystemEconomy and Modern Banking SystemEconomy and Modern Banking SystemEconomy and Modern Banking System

Syed Abdullah ZainiB.A. 3rd Year(Economics)

Iqbal 2011-2012

In this 21st Century, we havethe most advanced and modernbanking system in the history of theworld. We have the easiest and thebest banking systems. We have ourown credit and debit cards. We havethe facility to withdraw moneyanytime from an ATM or throughinternet banking. Money has becomemore than just a need perhaps, evena reason to fight for. However, thereality that even though we keepsaying it is the most advanced systemand even if the banking authoritieskeep giving you the assurance foryour hard earned money, it's not safeat all. You never know when thecountry might go under recession.You can't even predict when a hackermight hack your bank accountsonline while you are transactingmoney over the internet. You can'tdo anything if you are at an ATMand there is a power cut. Do youhave a surety that the person whomthe bank is investing your money inwill return it and the bank won't getbankrupt? How would it be if you

had a savings account with YOURmoney, but due to inflation, all isgone? And the best part is you haddone no wrong and had no fault inkeeping your money in the "Banks".You were innocent enough but theprevailing system caught you up.

In today's world, Gold and Silverplay a major role in our day to daylife as jewelry and otherwise. Theone's finding the title of this articleinteresting or funny may not knowthis, but the times we are living in,Gold and Silver, play a much biggerrole in the world economy than youever thought. Before going furtherdeep, let's have a little understandingabout the money and bankingsystem.

When trading began in thisworld, there was barter system, inwhich people used to exchangegoods according to their needs anddemands. But it was very difficult tofind a co-incidence of wants and thenthe human mind thought of amedium of exchange. A medium that

67

68


had a common value and wasaccepted by one and all and hence,there were gold standards in use.These standards included gold orsilver depending upon the standardsset by the governing body of thecountry. The usage of these metalliccoins is known as Gold coinstandards. Gold standard wasadopted firstly by England in 1921and by 1936, all the countries leftthis, reason being that it was verydifficult to handle precious metal asa medium of exchange and secondlythat when the coins moved fromhand to hand, the metal used to wearout and the value used to decrease.These things altogether, plus theweight of the gold coins, opened upthe minds of the moneylenders whoused to keep the gold and issued a"Receipt", which was like a chequein our times. Travellers travelling toEurope and neighboring countries fortrade or other purposes used to takethese receipts with them. Onreaching the destination, they usedto get back their money from thecollaborative. Up till here all wasgood because people were gettingback their gold from the receipt. Butthe problem rose when thesemoneylenders started issuing receiptswhich were accepted like the banknotes. From there this system ofpaper money started. Then the

banks took their shape and we finallyhave a modern banking systemwhere everyday transactions ofmillions take place.

The prices of Gold and Silverdo affect the economy of a countryand this was true when bankinginitially started and paper moneytook its shape, as there was ahundred percent Gold backing of thebanking notes issued by theauthorities. But, as the systemstarted to grow, the loopholes werediscovered and instead of issuingmoney against the amount of thegold kept, the bank notes issued fromthe governing authorities were morethan the gold kept with the banks.This deception was very alarming forthe countries because this created asituation of inflation, a reason beingthat the supply of money which wasreleased from the central banks wasmore than the supply of commoditiesin the market. Hence the purchasingpower of the people went up and theworld got to know of the term"Inflation" and we are still victims ofit.

We are living in the era ofglobalization, where our planet earthis known as a global village and weare under the same umbrella so thesignificance of Gold and Silver andits rates affect the world economy

69


on a whole. In India as well, there isa backing of assets worth Rs. 200Crore out of which 115 Crore rupeesis in the form of Gold bars (Bullion)and rest is in cash or the bonds andshares of government. However, theinfluence of foreign currency andexchange on ones economy is somuch that if the US is facing theproblem of inflation, just becausethey did not have a backing to returnmoney to the people, the worldeconomies are in trouble. The pricesof gold and silver don't affect anyeconomy that much now becausethere isn't much gold backing to thepaper currency. As the prices of goldand silver increase, the worth of theseprecious metals will increase and lessamount of it would be worth thesame money required as backing tothe notes.

Times are not far when thisworld will have money but no walletsto keep them as there will be debitand credit cards and we will havevirtual money. As a result to thisvirtual money, we already have aconcept of HOT MONEY whereinvestors put their money ineconomy and after they have earnedand filled up their coffers, they movethe money out of the country toanother within a fraction of secondsto gain their profits there and whenthey have picked up money from

there, they move on further to theprospering economy. In the times tocome, we will have accounts tohandle the money but no real moneywould be there as the transactionswould take place with your card orfinger prints. World economy's willthen need no backing or the samewhere we will have Antilla, thecostliest home in India and Mumbaiand the owner Mukesh Ambanipaying only a month's power bills ofRs. 70 lakhs and in the very samecity we have Dharavi, the largestslum in this world. There will be awide difference between the rich andpoor. This is just one example out ofmany. The havoc and wars have totake place as in this global villagewhere everyone is addressed as eachother's brother; still one brother isliving a luxurious and lavish life andthe other not even getting the basicnecessities of life. Do we need to goback to the basics and start off againand see where we went wrong or dowe still have innovative minds tothink and bring about a change? Thechoice is ours…

EDUCATION SYSTEMEDUCATION SYSTEMEDUCATION SYSTEMEDUCATION SYSTEMEDUCATION SYSTEM

OF INDIAOF INDIAOF INDIAOF INDIAOF INDIA

Waqaruddin SiddiquiB.Sc.2nd Year (Physics Main)

Marris Hostel V.M. Hall


70

Education builds the man so

it builds the nation. Why is India still

a developing country and what is

stopping it from being a developed

country? This particular question

strikes me every time when I read

something about India's education

system. I see India's education

system as a stumbling block towards

its objectives of achieving inclusive

growth.

Let me inform you about

certain starting facts. India is going

to experience a paradox of nearly 90

million people joining the workforce

but most of them will lack requisite

skills and the mindset for productive

employment according to a report in

DNA. India has about 550 million

people under the age of 25 years out

of which only 11% are enrolled in

tertiary institutions compared to the

world average of 23%.

I wouldn't be laying too much

emphasis on the drawbacks of India's

public education system because it

has been an issue well debated over

in the past and the main flaws have

already been pointed out before. I

will be focusing on how the education

system's failure is leading to another

social issue of income inequality and

force, suggest certain policies to

improve India's education system

and reduce inequality.

The really critical aspect of

Indian public education system is its

low quality. The actual quantity of

schooling that children experience

and the quality of teaching they

receive are extremely insufficient in

government schools. A common

feature in all government schools is

the poor quality of education. with

weak infrastructure and inadequate

pedagogic attention.

71


What the government is not

realizing right now is that education

which is a source of human capital

can create wide income inequalities.

It will be surprising to see how income

inequalities are created within the

same group of educated people. Let

me illustrate this with the help of an

example:

Let us take P be an

individual who has had no

primary or higher education. His

human capital is zero and hence

it bears no returns. Let Q be an

individual who completed his

MBA from S. P Jain College and

let R be an individual who

completed his MBA from IIM

Ahmadabad. The average rate of

return for an MBA student is

7.5% (hypothetical). Q gets a

rate of return of 5% and R gets a

rate of return of 10% due to the

difference in the reputation and

quality of the management

school. Let the income of P, Q

and R be 1. In a period of 10

years. P will be having the same

income as he does not possess

human capital. For the same

time period Q will earn an

income of (1+0.05) ^10=1.63

and R will earn an income of

(1+0.10) ^10=2.59. Now let us

see what happens when the rate

of return on human capital

doubles. Earning of P will not

change since he does not have any

human capital. Now Q is going to

earn (1+0.10)^10=1.63 and R

is going to earn

( 1 + 0 . 2 0 ) ^ 1 0 = 6 . 1 9 .

Flabbergasting! As soon as return

on human capital increases

proportionately income inequality

increases. With return on human

capital doubling. Q'S income

increases by 59% and R's income

increases by 139%.

The above example just shows

the effect of the quality of human

capital on income inequality. So if

the government does not improve

education system particularly in rural

areas the rich will become richer and

the poor will get poorer.

Hence, it is imperative for

the government to correct the

blemishes in India's education

system which will also be a step

towards reducing income

inequality.

72


Certain policy measures need

to be taken by the government. The

basic thrust of government education

spending today must surely be to

ensure that all children have access

to government schools and to raise

the quality of education in those

schools. One of the ways in which

the problem of poor quality of

education can be tackled is through

common schooling. This essentially

means sharing of resources between

private and public schools. Shift

system is one of the ways through

which common schooling can be

achieved. the private schools can

use the resources during the first half

of the day and the government school

can use it during the second half. It

is important to remember that the

quality of education is directly linked

to the resources available and it is

important for the government to

improve resource allocation to bring

about qualitative changes in the field

of education. Common schooling is

one of the ways in which government

can use limited resources in an

efficient way and thus improve

resource allocation.

Another reason for poor

quality of education is the poor

quality of teachers in government

schools. Government schools are

unable to attract good quality

teachers due to inadequate teaching

facilities and low salaries. The

government currently spends only 3%

of its GDP on education which is

inadequate and insufficient. To

improve the quality of education, the

government needs to spend more

money from its coffers on education.

Most economists feel that the

only panacea to the ills of the public

schooling system is the voucher

scheme. Under the voucher system,

parents are allowed to choose a

school for their children and they get

full or partial reimbursement for the

expenses from the government. But

however, the voucher system will

further aggravate the problem of

poor quality of education in

government schools. Such a system

will shift resources from government

schools to private schools. This will

worsen the situation of government

schools which are already under-

funded. Moreover, if the same

amount given as vouchers can be

used to build infrastructure in schools

then the government can realize

73


economics of scale. For example-

The centre for civil society is

providing vouchers worth Rs. 4000

per annum to 308 girls. This means

that the total amount of money given

as vouchers is Rs. 1232000. If the

same amount can be used to

construct a school and employ high

quality teachers who are paid well

then a larger section of the society

will enjoy the benefit of education. A

school can definitely accommodate

a minimum of 1000 students. What

I feel the main problem is that the

youngsters in India, do not have the

freedom of selecting their career, it

is said. They are forced to become

engineers, doctors, MBA's and IAS

officers, it is said. Yes, agree. But

that is not the problem. The problem

is, youngsters in India do not have

the vision to think beyond. Neither

their parents, nor their grandparents

had that vision. This is where the root

the problem is generations have gone

through a system which sucks. Now

the beauty is even the law-makers

and educators of today's India are

products of that age old system. That

is why no less than a revolution is

needed in the education system in

India.

What do we expect from such a

revolution?

A revolution means big changes. We

expect the revolution in education to

bring lots of changes. These changes

will result into:

1. Best talents of the country

working in the education sector.

Today, education is not the

career of choice, but it is the career

of compromise. If you are a teacher,

people sympathize, they curse the

prevalent unemployment in the

country. Education is one of the

highest profit making 'industries' in the

service sector, but its workers are the

least paid compared to those working

in somewhat glamorous sectors like

the IT industry. This has to change.

2. A world class

infrastructure.

The experience of shopping at

malls is better than the old dirty

bazaars. The experience of travelling

in a metro train is much better than

suffering in the city buses. The

experience of driving on four or six

lane highways is much better the

same way. The same way,

infrastructure has a meaning in

74


education. World class universities

and schools with world class libraries,

laboratories and classrooms, in a

world class building make a world

class infrastructure for education.

3. Greater investments into

education, public as well as

private.

We need world class

infrastructure and best talents in all

schools and universities of India.

These resources should not remain

limited to a handful of IIT's or IIM's.

Each village should have a school

with all resources and facilities. Each

university should have whatever it

needs for a better education. This

would require huge money and

hence, huge investments.

4. Education which encourages

innovation and creativity.

When farmers in the villages

of Punjab make a vehicle from the

diesel engine and name it Maruta (A

male version of Maruti), that is

innovation. When villagers of

Rajasthan and Gujarat transform the

Bike 'Enfield Bullet' into a local auto-

rickshaw, that is creativity. How

many automobile engineering

students could do likewise? The

question is, how many?

5. Education which encourages

entrepreneurship.

In a Hindi movie 'Nayak', the father

of the actress refuses to permit for

her marriage with the actor because

he is not a government servant. At

last, he permits, but then the Actor

had become the chief minister of the

state. This mindset of the society,

particularly of the middle class, has

to be changed. You are not a

respectful person if after education

you start a business, as that is seen

as a failure in getting a job. It is the

task of the education system to

change this mindset. It also has to

inspire the youth for the necessary

courage and vision for

entrepreneurship.

I hope government takes

certain appropriate policy

measures to improve the

education system otherwise

inequalities are going to be

widespread and India's basic

capabilities will remain stunted.

Let us strengthen the case for a

stronger education system.

Islam is recognized as the only

religion capable of offering. Humanity

the realistic system of life which

coordinates and harmonizes its progress

material innovation and spiritual

exaltation. Some people declared war

against Islam.

However this war does not

invoke us lose our absolute confidence

in Islam as the religion of the future.

Through out its history, Islam

has endured and with stood the adverse

conditions and oppositions more

crucial than a present protection of

Islamic countries by Islam against the

attacks of Tartars, Crusaders, anti-

colonials struggle against Italian

invasion of Cyrenaica & Tripolitania are

some evidences.

Islam had always won because

of its simplicity, clarity and

comprehensiveness that are embodied

in its insistence on worship of Allah.

Due to these properties of Islam the

jealous enemies declared war against

it. But the lofty design of this religious

system & natural role of mankind for

such a system lead us to conclude with

ISLAM THE RELIGION OF THE FUTUREUmar Amin Reshil

Class- XI, Roll No. 1907

Room No. 213 BTF (A.I. Hall)

unshakable conviction that islam will

be religion of the future.

The issue that needs our

consideration is that we have ahead of

us a bitter, strenuous, prolonged

struggle to free at natural order from

man made shackles & to establish it

over & above other orders.

The need of the hour is to

prepare ourselves to the level of true

religion by exaltation, genuine & deep

faith in God.

We must exalt ourselves by

assimilating our contemporary culture

& civilization, but as mastering it after

thorough examination & discriminating

choice as sure knowledge and

experience give us the power of choice.

We must exalt ourselves by

comprehension of wellsprings of human

existence and its sources of inspiration.

Then, we can reject or retain those

aspects of this civilization that we deem,

proper. This will demand long bitter,

strenuous conflict, but it will be

enlightened struggle & genuine one

too.


75


76

SIR SYED’S IDEAS ON WOMANEDUCATION

Dr. Arif Ali Khan

4/251, Salma Cottage,

Kela Nagar, Aligarh

“The soul was like a star, and dwelt apartThouh hast a voice whose sound was like the sea:

Pure as the naked heavens, majestic, free”(Wordsworth)

The poet's encomium to Milton

may, perhaps, be moreappropriately applied to Sir Syedwho distinguished himself as aversatile, generous, a revolutionarythinker and above all an enlightenededucationist among hiscontemporaries. He was the firstMuslim leader who clearly saw thewritings on the wall in the wake of1857 fiasco leading to theentrenchment of the British Empirein India. His dynamic personalityendowed with exceptional visionarypower, his revolutionary ideascoupled with his pragmaticapproach and sincere dedicationwith the cause of education madehim a leader among the architectsof modern India.

1. Background

He experienced momentouschanges in social, economic and

political spheres during early 19th

century. Sir Syed was a typical

product of this century's feudal

society. Being a son of noble family

which had prominent position in

the Mughal Court, he was

convinced that i t was unless

gloating over past glories of

forefathers, Muslims should realize

the harsh realities of the changed

political scenario. While Muslim

scholars, intel l igentsia and

theologians, appeared to be

adamant on pressing the debris of

the post 1857 catastrophe, Sir Syed

came forward to urge Muslims to

emerge from their cocoons and

face the harsher realities of life

valiantly.

Sir Syed being brought up on

old values and traditions and facing

the rapid transition and change,

77


was finding himself on the horns of

dilemma. While transition pulled

him in one direction, modernitypushed him in another. It was his

perennial credit that Sir Syed facedthe situation squarely and took the

bull by horns. Realizing the fact thatrank superstition, dire ignorance andblind orthodoxy were the chief

impediments in the progress ofIndian Muslim society, he felt that

there were two alternatives beforethe Muslims: either to accept thingsin the passive manner and be

resigned to the vagaries of crueldestiny or face challenges of the time

with strong will-power and firmresolve. He chose the later path.

This later on, inspired him inemerging a new-man-crusader andnation-builder. The catastrophe of

1857, as a matter of fact, was theturning point in his life. He was

farsighted enough to plan andexecute his reforms with courageand fortitude. The ideal was to be

achieved not by confrontation butby cooperation, even compromise

with the British government. Prof.Haroon Khan Sherwani, in his Sir

Syed memorial lecture delivered in1969, observed that Sir Syed'ssocial relationship with British in

India was "based on the logic of

self-interest"

Sir Syed's views on education

cover most aspects of l i fe,

although, like Plato, Rousseau and

Dewy, he did not write any

comprehensive book, exclusively,

on education. Yet, in his essays,

letters, public speeches and his

evidences before Education

(Hunter) Commission, 1882, he

talked rationally and effectively on

education and training, civilization

and culture, manners and

etiquettes, conventions and

traditions. He discussed and spoke

on means and methods of

education, educational autonomy,

woman education rel igious

education, curriculum, child

education, character-building and

technical education. His concept of

' l i fe-education' is a unique

contribution to the history of

education.

In his rational term, Sir Syed

mobilized the Muslims to receive

English education. But as a true

religious man, he insisted that in

the case of Muslims, the western

education should be harmonized

with the value system of Islam. It

was the impact of this philosophy

that Sir Syed ventured to infuse

Islamic spirit in his educational

scheme and sought a synthesis of

78


the best in the Oriental and

Occidental learning, a combination

of Islamic studies with Arts and

Sciences of the modern world; a

symbiosis of the material and

moral values; and, a fusion of the

tradition with experiment. Sir Syed

started his views about the

education of women in the issuesof Aligarh Institute Gazette of 1868and 1871. As a true Muslim, hehas expressed his views on theeducat ion of woman in ful laccordance with the Divine andthe Prophetic injunct ionsregarding the status and positionof woman in Islam. Keeping in viewal l these considerat ions, thepresent paper explores Sir Syed'sideas on woman education. Thepaper has been divided into twosections: Section-I, discusses thestatus and education of Muslim

woman in Islam while Section-II,

explains Sir Syed's ideas on woman

education.

Section - I

2. STATUS AND EDUCATION

OF WOMAN IN ISLAM

The status of man and woman

in a society and the system of their

education are inseparably

interrelated. Their social status and

the nature of their mutual relationship

determine the nature and scope of

their education. The differences

between the Muslim and the non-

Muslim system of education are

primarily due to the differences

between their social positions and

relationships. It is really a matter of

great gratification and assurance that

the social status of man and woman

in the Muslim society has been

ordained by God Himself and sent to

it through Prophet Mohammad

(PBUH) who has wisely interpreted

and implemented it through his

Ahadis. Unfortunately, with the

passage of time, the Muslim

community has gone astray from

divine path and involved itself in

unnecessary reasoning. Consequently,

the matters of faith are being

scrutinized against the touchstone of

reason. The logicians have forgotten

that reason never leads to a

unanimous elucidation of any

problem and is often deluding. This

assumption raises three questions: (1)

what is the original status of woman

in the Muslim society. (2) what are

the consequent salient features of

female education in the Muslim

community, and (3) what are the

problems which reasoners have

created for the Muslim society and

how to solve them?

79


(i) Status

First of al l let us try to

understand the implications of thefollowing injunctions of the HolyQuran regarding the status andeducation of man and woman inthe Muslim Society:

1. …And women shall have rightssimilar to the rights againstthem, according to what isequitable; But men have adegree (of advantage) overthem. And God is Exalted inPower, Wise (II:228).

2. The Believer, men andwomen, are protectors one ofanother: they enjoin what isjust, and forbid what is evil:they observe regular prayers,practice regular charity, andobey God and His Apostle. Onthem will God pour His mercy:for God is Exalted in power,Wise (IX: 71)

3. God hath promised toBelievers, men and women,Gardens under which riversflow, to dwell therein, andbeautiful mansions in Gardensof everlasting bliss. But thegreatest bl iss is the GoodPleasure of God: that is the

supreme felicity (IX: 72).

4. Men are the protectors and

maintainers of women,

because God has given the

one more (strength) than the

other, and because they

support them from their

means, Therefore, therighteous women are devoutly

obedient, and guard in (in

the husband's) absence what

God would have them guard

(IV: 34)

From the above verses of HolyQuran, it is concluded that:

1. The status and the relative

positions of man and woman

in Islam have been distinctly

specified in the above verses.

According to Verse II: 228,Muslim man and Muslim

woman have similar rights

regarding the 'equitable', but

the verses makes it quite clear

that there is a difference of

one degree between man andwoman. In other words, man

is superior to woman by one

degree. Thus, they are similar

or equal only relatively or

proportionally and not

absolutely. As their differenceof one degree is divine or

natural, it should be willingly

accepted by both the partners

80


and plan their roles and life-

styles accordingly. The divinedifference of one degreenecessitates properunderstanding and adjustmentbetween these partners andnot misunderstanding, quarreland hostility.

2. Verse IV: 34 clarifies furtherthe difference of one degreebetween man and woman byfurnishing the reason for man'ssuperiority over woman.According to the verse, menare superior to women onaccount of their superiorstrength and means andenable them to protect,maintain and support theirwomen-folk. It is thissuperiority of man whichdifferentiates his duties fromthose of woman's. The mainfunctions of man are theprotection, maintenance andsupport of woman whereasthose of woman are to obeyman and guard his propertyin his absence. These dutiesof woman confine her roleprimarily to the four-walls ofher home. It is particularlyemphasizable here that thesedistinct and respective roles ofwoman make them protector

of one another.

3. Verses IX: 71-72 state

specially that the difference of

one degree between man and

woman is restricted to their

social or worldly affairs only.

So far as their rel igious,

spiritual and other worldly

status is concerned, they are

perfectly equal and alike.

Faithful Muslim woman, like

faithful Muslim man, enjoins

the just and forbids the evil,

observes regular prayers,

practices regular charity,

obeys God and His Apsotle

and receives God's Mercy and

enters Gods' Gardens.

4. Islam differentiates between

man and woman in the social

and worldly matters only and

declares that man is superior

to woman by one degree on

account of his superior

strength and means. However,

Muslim man and woman are

equal in religious and other

worldly matters.

5. The difference of one degree

between man and woman

enjoins separate social status,

duties, life-styles, systems of

training and education, and

places of work. Muslim woman

81


is the queen of her home where

she has to perform her

multifarious functions as wife

and mother. In brief, she is the

maker of home. Muslim man,

on the other hand, is the king

of the world outside his home.

He has to conquer the world

for God and Islam. God has

given him superior strength

and means for this purpose.

(ii) Education

Is lam not only provides

guidance for living life but also

clearly tells about dangers which

may astray an individual or society

from the right path. The right path

is only possible through right

education and training whereby

Islam gives paramount importance.

The very first verse which was

revealed to the Prophet

Mohammad (PBUH) talks as

follows:

1. "Read in the name of Thy lord

who createth; He createth man

from a clot. Read: And thy lord

is the Most Bounteous, who

teacheth by the pen, teacheth

man and which we knew not"

2. "Say (Unto them, OMohammad): Are those whoknow equal with those who

know not? But only man ofunderstanding will pay heed"

3. "It is He who has sent amongthe unlettered an apostle fromamong themselves to rehearse

to them His signs to sanctifythem and to instruct them in

scripture and wisdom -although they had been before

in manifest error"

4. "God will exalt those who

believe among you and those

who have knowledge to high

ranks. God is informed of what

ye do".

5. "Nor should the believers all

go fourth together: i f a

contingent from every

expedition remained behind,

they could devote themselves

to studies in religious and

admonish the people when

they return to them… That

thus they may learn to guard

themselves against evil".

Having read the verses of

Quran, we can refer to the written

records of Ahadis. Ahadis are the

second source of guidance in Islam.

82


They are sayings of Prophet

Mohammad (PBUH) in respect ofknowledge, education etc.

(a) "To acquire knowledge isbinding upon Muslims, menand women and the placing ofknowledge with theunderstanding is the hangingof jewels and pearls and goldround the neck of the swine".(Anas Bin Malik, in IbnMahaj).

(b) "Acquiring knowledge iscompulsory of every Muslimman and woman". (Al-Tibrani)

From the above verses of HolyQuran and the sayings of ProphetMohammad (PBUH) the followingconclusion emerges:

1. Firstly, it was (Surah Al-Alaq)the f irst revelation andeducation was considered soimportant for Muslims that theProphet was told aboutreading, teaching, pen andknowledge in the very firstmessage. Secondly, it wasconveyed to that man whowas himself not educated. Hecould neither read nor write.

2. The Quran has several verses

which highlight the importance

of knowledge, education,teaching and teacher etc.Besides, there are severalsayings (Ahadis) of ProphetMohammad (PBUH). Wherehe emphasized on acquiringknowledge and education, asprescribed by Prophet issupreme gift out of all the gifts.

3. The verse (Al-Zamar) clearlymakes distinction betweenwho possess knowledge andthose who do not possess it.Islam thus grants high statusand posit ion to theknowledgeable persons. Islamclearly guides Muslims toattain knowledge if they wantto in comparison to otherfellow beings.

4. The Quran clearly prescribedthat the knowledge isimportant in every moment oflife. Even, if, the people haveto go fighting, a group shouldremain behind for the purposeof studies so that when thefighters return home, theirminds be attuned again to themore interests of religious lifeunder properly instructedteachers. (Surah Al-Tauba)

5. Training and education of

Muslim man, therefore, should

83


be different from the training

and education of Muslim

woman. Educational

institutions for Muslim girls

should train and educate them

as wives and mothers for the

making of ideal homes.

Educational institutions for

Muslim boys, on the other

hand, should train and

educate them as men for the

realization of those goals and

objects for which God has

made them superior to

women. The aims, courses of

study, methods of teaching and

premises of girls' training and

education should be different

from those of boys' training

and education. There should

be no co-education at all.

Muslim man and woman

should be treated as two

independent but

interdependent individuals and

trained and educated

accordingly.

(iii) Training and Education of

Muslim Woman

It should be understood clearly

at the outset that training and

education are essential for both

Muslim man and woman. But in

modern times, due mainly to the

European and scientific influences,

a controversy has arisen about

almost all the aspects of man's and

woman's training and education. As

stated above, the disputants are

divided into three groups, namely(1) the orthodox religionists, (2) the

secular radicalists, and (3) the

liberal moderates. Of these, the

orthodox religionists stand for

complete status-quo ignoring the

demands of the changing times. Thesecular radicalists, on the other

hand, stand for complete change

ignoring the demands of the Divine

Scriptures. Each of these two

groups has its own arguments for

and against the stand of i tsopposite group. Faith and reason

are the main bases of their

controversy. As I do not subscribe

to any of these stands, I deem it

unnecessary to join them in their

controversy. As a keen student ofSir Syed Ahmad Khan's

educational philosophy, I

wholeheartedly believe that he was

not only a deeply religious and

moderate philosopher and social

reformer but also a greateducationist and his views about

the Muslim woman's education are

still quite realistic, relevant and

workable. The uniqueness of his

84


views is that they are perfectly

tenable on the basis of both faith

and reason. Religiously, like ShahWaliullah Dehalwi, Sir Syed wasrational thinker, he believed in

Ijtihad (reinterpretation) andargued about the concept of New

Ilm-a-Kalam. But his ideas onwoman education remained strictly

within the framework of Islamicinjections.

Section-II

3. SIR SYED ON WOMENEDUCATION

Sir Syed, time and again, hasbeen criticized by the championsof female education and also by his

detractors for not doing anythingfor Muslim 'girls' education. As

Gujarati observed: 'His outlookregarding the achievements this

(female education) objective was,however, conservative. He did notlike the modern system of educating

the girls in educational institutionswhether they are established by

Government or an Islamicassociation, because this practicewill destroy special features of their

social life". This attitude of criticsin unjust ly based on their

ignorance, intentionally orunintentionally, about socio-

cultural and political conditions ofthe Muslim society after thedisastrous events of 1857. Themisconceptions arise because weimpress to remind ourselves of thestiff opposition that Sir Syed facedwhen started his English school forboys in Aligarh. During that criticalperiod, orthodox Mullah andMyopic Muslim intellectuals notonly condemned him as a 'Kristan'(Christian) but also managed toobtain 'fatwa' against him for hisso-called 'sacrilegious acts'. TheAwadh Punch made him a regulartarget of its ridicule and AkbarAllahabadi never failed to satirisehis ideals and reform movements.

Thus, the education of womenwas ticklish problem and could notbe solved in the light of socio-cultural conditions of the Muslims.Sir Syed notwithstanding hisenthusiasm for women educationacted with great caution andforesight. His strategy was quitevalid with the trends of the time.Sir Syed, as it is evident, due tothe said problems opposed toconduct the haphazard experimentsof female education. Regardingwomen education, he accountedas:

"Before proceeding to answerthe question, I beg leave to say that

85


general idea that Mohammedan

ladies of respectable families are

quite ignorant is an entire mistake.

A sort of indigenous education of a

moderate degree prevails among

them, and they study, religion and

moral books in Urdu and Persian,

and with some instances of Arabic.

In families of better classes, there

have been ladies in comparatively

recent times who possessed a high

degree of ability. The poverty of

Mohammadans has been the chief

cause of the decline of female

education among them. It is still a

custom among the well to do and

respectable famil ies of

Mohammedans to employ

tutoresses (Ustanies and Mullanies)

to get their girls' instructed in the

Holy Quran, and the elementary

theological books in Urdu language.

Sir Syed had to face multi-

cornered challenges from his own

society as regards his movement for

modern education. These challenges

put him at the cross road in thinking

about the issues of female

education. Already, there was strong

resentment even condemnation from

Muslim community, for his

movement to adopt English

education for their sons. Sir Syed

realized it, and decided not to open

another door of danger by opening

the ticklish issue of female

education. Thus, Sir Syed's theory

of Muslim females education enjoys

a backseat as it could not afford the

danger of religious orthodox society

in any respect. Still time and again

he emphasized the importance of

female education in his lectures and

writings. During his visit to Punjab,

he commented:

"The time is not ripe to make

the girls stand in the line with the

school boys. The traditional system

of education by our ancestors will

suit coming generation of girls and

safeguard their rights"

Sir Syed's ideas on women

education can be summarized as

follows:

1. Meaning and Importance

of Education:

Sir Syed was a great social

reformer and realist educational

thinker. He attached the greatest

importance to education for he was

convinced that it was the only

panacea as all the ills suffered by

the Muslim community after the

Calastrophe of 1857. He defined

education as "the process to bring

out whatever good there is in man

86


(and woman)". Education,according to him civilized one'soneself, made oneself worthy of theduty, and prepared oneself for avocation. Therefore, Muslimwomen, like Muslim men, shouldbe trained and educated accordingto the tenets of Islam and not in ahaphazard way. He clearlydeclared that women educationand training are the basic needs forthe progress of men and nation.

2. Aims of WomanEducation:

Sir Syed held the view that theultimate aim of women educationwas 'moral training' through themeans of rel igious education.Moral education alone could bringthem out of darkness andignorance. The model of women'smoral education should be basedon their specific duties as wives andmothers. As they are the queens oftheir household affairs, they shouldbe carefully trained and educatedso that they might discharge thoseduties effectively. Education shouldalso enable them to rear up theirchildren in good traditions and traintheir daughters to be virtuous. Inbrief, Muslim women should betrained and educated not only aswives and mothers but also as

teachers of their children.

3. Preference to Men's

Education:

According to the modern

educational thinkers, the education

of women should be given preference

over that of men. The University

Education (Radhakrishnan)

Commission 1948-49, for example,

holds this view. But contrary to this

view, Sir Syed maintained that man's

education should be given preference

over woman's education. Hesupported his view with the argumentthat the education of menautomatically led to the education ofwomen. He argued:

"The question of women'seducation is similar to the questionof philosopher who asked whatcame first, the chicken or the egg?Those who maintain that womeneducation should be given priorityover men's, are sadly mistaken. Thetruth of the matter is that Muslimwomen will not be in a position toreceive education until a largeportion of Muslim men have beenfully educated first".

Sir Syed believed that whenmen reached a high standard ofeducation and training, theythemselves would make theirwomenfolk come up to their levelof education.

87


4. Control of Education:

Sir Syed argued that the

modes of living and the needs offamilies were not the same on

account of different social patterns

and customs. Hence, i t was

necessary that the arrangements for

women's education should be in

accordance with the wishes of herhusband and the elders. He was

totally against the interference of

the Government in the matter of

women education.

5. School and Teachers:

Sir Syed was totally against co-education. To him, homes were the

best schools for girls' training and

education. But their early education

could take place in the schools which

were not far removed from the direct

control of their parents. He held the

view that so far as possible girls'

education should be confined to self-

study or it should be imparted

through mutual cooperation of

womenfolk. In other words, no male

teachers should be allowed to train

and educate the girl students. Sir

Syed's ideas about the education ofwomen are the same as those of

ancestors. The modern methods offemale education, either by thegovernment or private institution are

unsuitable to the present conditionsin India. He was not in favour ofsetting up Girls' Schools on the model

of European Girls' School.

6. Curriculum:

According to Sir Syed, it wasquite unnecessary to place booksbefore gir l students from the

beginning of their education. Evenat the later stage only such books

should be placed before them aswere likely to serve them in their

capacity as wives and mothers. Thecurriculum should acquaint themthoroughly with the importance of

their religion and the moral valuesof their faith. Muslim girls' schools

should not be set up on the modelof European Girls' School. In otherwords, the courses of study should

prepare Muslim girls as Muslim girlsand not as European girls.

7. Reward and Punishment:

In the matter of gir ls '

education, Sir Syed was a great

advocate of rewards. He argued

that their civility eliminated the use

of the cane or any other method of

punishment. Their generous

character demanded that in

educational matters they should be

inspired through the award of

judicious rewards.

88


8. Our Strange Dilemma

Due to mainly the impact of

Christian culture, knowledge and

sciences developed through reason

and scientific method, Muslims not

only in India but throughout the

Muslim world, are to face with a

strange dilemma which has assumed

two notable forms - social and

educational. Our loyal religionists

claim that the Holy Quran is a perfect

guidance and is an assured solution

of all the human problems for all

times and climes. Hence, the

knowledge and guidance contained

in Quran are enough for the Muslims.

But a large number of Muslim social

reformers and progressive women

thinkers disagree with this

assumption and prefer Christian

culture and education to their Muslim

counterparts. Sir Syed tried to strike

a balance between the two. But, in

practice, how many of even the most

faithful Muslims follow the precepts

prescribed by him? They say

something; they do something. The

impact and attraction of Christian

culture and education are so

unassailable that they are helpless

before them. In fact, they have been

hypnotized by Christian culture and

education. In theory they are proud

of Muslim culture and education; in

practice they are slaves of Christian

culture and education. In short, they

are trying to ride two horses - Faith

and Reason - They are unable to

take a clear cut stand, and in brief,

this is our dilemma. It is due to this

dilemma that even most sagacious

precepts of Sir Syed Ahmad Khan

are being treated to-day as out-of-

date. Otherwise, what is the rationale

behind the Women's Liberation

Movements? Have the Divine Faith

and the Muslim culture infected in

them? To-day, the decisive question

before the Muslim world is: How can

the Muslim Faith prevail on the

Christian reason and how can the

Muslim imprisoned culture and

education be made more attractive

and useful than the Christian culture

and education? Gentlemen! do we

have a handy answer to this

question? If not, let us look for it.

Conclusion

The implications of the above

discussion made in this paper are

three-fold: (1) Originally, man is

superior to women by "a degree" (2)

education is compulsory to both the

sexes - man and women, and (3) Sir

Syed's ideas on women education are

strictly based on the fundamental

spirit of Islam.

89


Sir Syed seems to believe that

in the light of Islamic injections the

aims and methods of education of

men should be different from those

of women. Since the spheres of

activities and duties of man and

woman are different, the man should

be educated as "man" and woman

as "woman". Woman is the Queen

of her house where she discharges

her duties as wife and mother.

Needless to say that her duties as

wife and mother are no less

important than those of men's duties

to make him superior to women in

any way. As a matter to fact, duties

are duties. They cannot be classified

into superior duties or inferior duties.

Within these Islamic limits, Sir Syed

exorts the following principles of

woman education:

(i) The education and training of

women are necessary for their

moral development and

progress. They are equally

important for their national

development also.

(ii) The aims of their development

can be achieved only through

religious education. Religious

education, therefore, should be

the main constituent element of

their curriculum.

(iii) Girls should be sent to such

school only as are within the

direct purview of their parents.

(iv) They should study such subjects

only as they are likely to prepare

them as wives and mothers.

(v) Since the modes of living and

the needs of family differ from

each other, the provision for

female education should be

according to the wishes of the

husbands and elders.

(vi) Government should not

interfere in the matter of female

education.

(vii) Men should be given preference

in the matter of training and

education, as educated and

trained men will themselves

raise the educational level of

women upto their own

educational standard.

(viii) Boys and girls should not study

together in the same school. In

other words, co-education has

no place in Sir Syed's

educational scheme.

MUSLIMS IN INDIA:

CHALLENGES AND OPPORTUNITIES

Ms Sadaf Nasir(Editor, Sarojini Naidu Hall Magazine)

Research Scholar, D/o, Sociology & Sociology WorkAligarh Muslim University, Aligarh


90

India is a vast and developing

country. People belonging to many

religions have live here since times

immemorial. There also appear

substantial differences in socio-

economic and demographic profiles

of major religious communities in

India, mainly resulting from socio-

cultural and historical reasons.

Muslims form the largest

minority in India and they are over

138 million according to 2001

Census. It is a common belief that

Muslims, with 14% population of

India are not only the largest minority

community, but also highly noticeable

in the entire length and breadth of

the country. Muslims of India have

contributed tremendously in the

evolution, development and

transformation of society, culture and

civilization of India. Their role in the

freedom struggle of the country is

unparallel. This significant minority

community has been reduced to the

lowest socio-economic stratum in

post-independent India. They lag

behind the scheduled castes in many

walks of life and are continuously

lagging behind day by day. They are

educationally backward, econom-

ically poor and politically a powerless

community of the country. More

often than not communal violence is

organized against them in which

innumerable Muslims are maimed

and killed; their women are raped

and their hard earned property is

demolished and looted. They are

forced to live in dingy lanes and

slum. Constitutional guarantees are

dream for them. Government

agencies appear to be indifferent and

discriminatory towards them. No

political party seems to be sincere

for ameliorating their condition and

ensuring the safety and security.

Indeed, they have become a

'Colonized Community’.

91


Census data would be the best

source of information for

ascertaining this socio-economic

backwardness of Muslims but,

unfortunately, Indian census

authorities do not publish this type

of data. Yet data available from

different sample surveys conducted

in different parts of the country reveal

that the Muslims have been left out

of the development process.

Marginalized status of Indian

Muslims is not merely confirmed by

individual researchers and surveys of

voluntary organizations but also by

committees of Government. Socio-

economic and educational

backwardness of Muslims is self

speaking facts mentioned by the

Gopal Singh committee in 1983,

justice Sachar committee, 2006,

justice Ranganath Mishra

commission in 2007 and the Andhra

Pradesh backward class commission.

Majority of the Muslims live in

rural areas. In rural India more than

90% of Indian Muslims are small and

marginal farmers, artisans and

workers. Being engaged in such

occupations makes them poor, while

their educational backwardness and

lack of skills do not allow them to

enter high-income occupations. In

modern industry and trade, Muslims

rarely own big businesses or have

positions in large-scale industry or

business and generally lack strong

entrepreneurial skills. There is not a

single Muslim industrial house among

the 50 that exist in India, and at the

lower end of the scale most Muslims

are poor and backward.

The socio-economic profile of

the Muslims by the Sachar

Committee has been depicted as a

depressing one. In all major socio-

economic indicators, the members of

India's biggest religious minority are,

on the average, worse off than

members of the majority community.

First, they spend less on items of daily

consumption because they

apparently earn less. The incidence

of poverty is therefore likely to be

higher among Muslims than Hindus.

Second, literacy rates are

substantially higher among the

Hindus and a Hindu boy or girl who

goes to school is more likely to go

on to college than a Muslim. Third,

working Muslims are to be found

more in casual labour and seassonal

92


occupations than Hindus. Fourth,

among those with access to land a

Hindu household is more likely to be

cultivating larger plots. Fifth,

unemployment rates are higher

among Muslims than Hindus. This

overall profile is true of both men

and women, in rural and urban India

and in all states. Moreover, the

disparity between the majority

religious groups in most cases

widened during the 1990s. The only

positive feature is that the sex ratio

among Muslims is better than among

the Hindus.

After India's independence in

1947 most Muslims decided to stay

in the country despite large-scale

killing and violence. In the heat of

what are known as the partition riots,

not to migrate to Pakistan was a

conscious yet difficult decision for

most individuals and families. Those

who remained in India boldly faced

the onslaught of communal violence

or the threat of it. Yet, by and the

large, Muslims chose to ally with

secular forces. Gradually, discrim-

ination, social stagnation and

educational dispossession put

together resulted in economic

backwardness of the Muslims in large

parts of the country.

Discrimination in various walks

of life and police repression during

communal riots demoralized Muslims

and caused loss of confidence in

secular forces and resulted in

withdrawal symptoms and a

blockade mentality. However,

ironically when the Hindu right

reactionary forces managed to grab

political power they also found

radical communal elements among

Hindus as their natural allies.

Since the dawn of

independence, the Government of

India dominated by the Aryan

Brahmins, adopted discriminatory

measures against the Muslims. The

Constitution of India, drafted by Dr.

B.R. Ambedkar, guarantees fundam-

ental rights to all communities of

Indio. Article 15(1) says, 'The State

shall not discriminate against any

citizen on grounds of religion, race,

caste, sex, place of birth or any of

them.' The records of the Central and

State Governments during the last

half a century of independence aptly

prove that the constitutional

provisions have been honoured more

by their violation than by their

observance. That the Hindu leaders

93


were not sincere in giving

fundamental rights to the non-Hindus

was evident from the fact that no

sooner had these and other rights

been given then checks and obstacles

were created through the Directive

Principle added to the Constitution.

The Directive Principle says that

Government will strive for 'National

Integration' and for which a common

Civil Code will be adopted. This Civil

Code meant only Hindu Code as it

became evident from various acts of

the Government. In other words, to

the non-Hindu communities, the

Common Civil Code meant only a

measure for Hinduaisation of all the

citizens of the country.

It is a well-known fact that the

Indian Muslims are being

systematically and increasingly

marginalized in their own homeland.

Soon after the independence, various

states and territories were reorganized

splitting the minority dominated

areas in parts and absorbing them

in different states with a view to

reducing their influence and making

it difficult for them to win in any

election. In an effort to further reduce

their political strength, the names of

Muslims are sometime deleted from

the electoral rolls. The names of

138,000 Muslims voters, for example,

were deleted from the electoral rolls

prepared in Hyderabad and

Secunderabad for the election of

December, 1994, deliberate and

concerted efforts are being made to

change the composition of population

in areas where non Hindus, especially

Muslims, are in majority. As a result

of this policy, the Sikhs in Punjab

have been relegated from absolute

to a simple minority status only with

a slight margin (52% of the total

population). In Jammu and Kashmir,

the only state where Muslims are in

majority, there has been a continuous

fall in the Muslim population and

simultaneous rise in non-Muslim

population. The percentage of

Muslims in that state fell from 70 in

1951 to 62 in 1991. If this trend

continues for a few decades more,

the Muslims of the state of Jammu

and Kashmir may be reduced to a

minority community.

Education is an important

indicator of human development

because education increases a

person's awareness about life around

him, empowers him to make better

choices, resists oppression and

encourages meaningful participation

in development. An educated citizen

94


can meaningfully exercise his political

rights, discharge social

responsibilities satisfactorily and

develop a spirit of tolerance and

reform.

Educationally Muslims are

much worse off than the rest of

populations, however, next only to

the SCs and the Sts.

Muslims are unable to take

advantage of the educational

facilities provided by private, local

and governmental institutions.

Unfortunately, the local Muslim

leadership did little to induce them

to move with the times. Despite the

poverty of Muslim parents, these

leaders could have persuaded them

not to jeopardize their children's

future especially since education at

the school level lays the foundation

for careers. However, the most

important factor, as revealed to the

High Power Panel for Minorities, was

the attitude of Muslim artisans and

labourers, living on daily wages. Even

parents who did not have any family

business were reluctant to send their

children to school because they

preferred them to do odd jobs for

the family. In the villages, there was

hardly any tradition of learning,

except in madrasas, where religious

instruction was given without any

provision for teaching secular

subjects which could help the pupils

to procure employment or equip them

for some gainful occupation.

In reality the ordinary Muslim

was left to his fate and the

development schemes devised for

uplifting the community were never

made effective. Economic and

educational deprivation reduced the

community's ability to seek relief from

government development schemes.

Meanwhile the younger generations

of Muslims are facing more economic

hardships than their counterparts in

any other community-they are

unwanted and shunned-with the

result that a number of them are

taking to crime and are being

exploited by the underworld. Indeed,

they become the poorest of the poor,

unsure of their future.

The role of education in

facilitating social and economic

progress is well accepted today. The

ability of a nation's population to

learn and perform in an environment

where scientific and technological

knowledge is changing rapidly is

95


critical for its growth. While the

importance of human capital and its

augmentation for a nation's

development cannot be over-

emphasized, its micro-economic

consequences also need to be

acknowledged. Improvements in the

functional and analytical ability of

children and youth through education

open up opportunities leading to both

individual and group entitlements.

Improvements in education are not

only expected to enhance efficiency

(and therefore earnings) but also

augment democratic participation,

upgrade health and quality of life.

At the time of adopting the

Constitution the Indian state had

committed itself to provide

elementary education under Article

45 of the Directive Principles of State

policy. Article 45 stated that "The

State shall endeavor to provide within

a period of ten years from the

commencement of this Constitution

for free and compulsory education for

all children until they complete the

age of fourteen years." In 1993, in a

landmark judgment, the Supreme

Court ruled that the right to

education is a fundamental right

flowing from the right to education

is a fundamental right flowing from

the Right to Life in Article 21 of the

Constitution. Subsequently in 2002

education a s a fundamental right

was endorsed through the 86th

amendment to the Constitution.

Article 21-A, states that "The State

shall provide free and compulsory

education to all children of the age

six to fourteen years in such a way

as the State may, be law, determine,"

The 86th Amendment also modified

Article 45 which now reads as "The

state shall endeavor to provide early

childhood care and education for all

children until they complete the age

of 6 years". However, despite this

commitment the number of children

in this age group who have remained

out of school is alarmingly large

among Muslims. It shows that

Muslims are at a double

disadvantage with low levels of

education combined with low quality

education; their deprivation increases

manifold as the level of education

rises. In some instances the relative

share for Muslims is lower than even

the SCs who are victims of a long

standing caste system. Such relative

deprivation calls for a significant

policy shift, in the recognition of the

problem and in devising corrective

measures, as well as in the allocation

of resources.

96


EARLY JOURNALISTIC

ENDEAVOURS OF SIR SYEDProf. M. Shafey Kidwai

The first newspaper of India,

The Bengal Gazette or Calcutta

General Advertiser was launched in

1780 from Calcutta. An employee

of the East India Company, James

August Hickey was its founder,

hence it is also known as the

Hickey's Gazette.

In India, Urdu and Persian

journalism began almost

concurrently. Raja Ram Mohan Roy

launched a Persian newspaper,

"Miratul Akhbar" from Calcutta in

1822. Tahir Masood points out that

the Miratul Akhbar was not only the

first newspaper of India but was

also the first in entire Persian

speaking world including Iran.

A month earlier, the first Urdu

newspaper, "Jam-e-Jahan Numa"

was published from Calcutta. Its

first issue had hit the stand on

March 20, 1822. Hari Har Dutt

was its owner and Munshi Sukh Lal

was its first editor.

About a decade later, Delhi

Urdu Akhbar was launched from

Delhi. The first newspaper from

Delhi was launched in 1836.

Krishnamurthy, Nadig says:

"The Urdu Akhbar is believed to

have made its appearance in 1836

in Delhi."

Urdu Akhbar was started by

Moulvi Mohammad Baqar, a

renowned scholar of Delhi. It was

generally regarded as a complete

newspaper that published

informative and thought-provoking

material on the topics of public

interest. Urdu Akhbar enjoyed

enormous popularity.

Since his early age Sir Sayyid

(1817-1898) had been a regular

reader of Urdu Akhbar which he

97


acknowledged time and again in his

writings. Having developed a way

with words since his childhood, he

started trying his hand at various

genres of literary and journalistic

writings. Before writing substantial

books on history, archaeology,

mysticism, metaphysics, manners,

etiquette and other subjects, Sir

Sayyid got himself trained in writing

on various topics under the deadline

pressures of the newspapers when

he initially worked for one Urdu and

one Persian newspaper.

Not much has been written

about Sir Sayyid's early journalistic

writings and his professional stint

with the newspapers had almost

escaped the attention of his

biographers including Graham

(1875) and Hali (1901). Even the

focused studies of his journalistic

writings hardly refer to his early

journalistic endeavours.

Here an attempt is being made

to zero in on the newspapers that

attracted Sir Sayyid initially and he

got himself associated with them in

one capacity or the other.

(A) Sayyidul Akhbar:

The popularity and respecta-

bility of Delhi Urdu Akbar, the first

Urdu weekly of Delhi had inspired

Sayyid Mohammad Khan, elder

brother of Sir Sayyid, to start a

newspaper and he launched a

weekly, 'Sayyidul Akhbar' in 1837

which was erroneously described

by Margarita Barns as the first

newspaper of Urdu.

Nadig Krishnamurthy too

endorses her by asserting that

Sayyidul Akhbar is general ly

mentioned as a pioneer in field."

Margarita and Krishnamurthy's

assertions aside, the year of

Sayyidul Akhbar's launch seems to

be a contentious issue.

Notwithstanding the controversy, it

is generally believed that Sir Sayyid

learnt his early professional lessons

and got hands-on training at

Sayyidul Akhbar. Since a lot of

befogging has been allowed to

gather around Sayyidul Akhbar,

hence it looks essential to call

attention to claim and counter

98


claims related to the exact year of

its launch dispassionately.

A number of historians of early

Indian Journalism including

Bhatnagar, P.R, (1947), Sabri,

Imdad (1953), Natrajan S. (1955),

Siddiqui Mohammad Ateeq (1957)

Khurshid Abdus Salam (1963)

Krishnamurthy, Nadig (1966) and

Davis, Emmet (1983) have claimed

that Sayyidul Akhbar was started

in 1837. Conversely a reference in

an official report published by the

Government Press had put a

question mark on the year of its

publication.

The Government of North

Western Provinces prepared an

administrative report for the

perusal of the Lieutenant Governor

of North Western Provinces.

Siddiqui, Mohammad Ateeq (1961)

tracked down the report that gives

a detai led account of the

newspapers and publications of the

North Western Provinces during the

period of 1848 to 1853. Mr. A.

Shakespeare, Assistant Secretary of

the Government had prepared the

report for the year of 1848 which

states that Sayyidul Akhbar was

started in 1841 and the paper was

said to be the organ of the Sunni

sects of the Muslims and Sayyid

Abdul Ghafoor is its owner and

editor".

This prompted two historians of

early Urdu Journalism Nadir Ali

Khan (1987) and Tahir Masood

(2002) to conclude that the

Sayyidul Akhbar was started in

1841, not in 1837 as claimed by

Hali and the other historians of

Urdu Journalism.

The report in question pertains

to 1848 and it makes a casual

reference to Sayyidul Akhbar. It

mentions the name of its proprietor

Sayyid Abdul Ghafoor but authentic

contemporary evidence makes it

clear that its owner was Sayyid

Mohammad Khan who had set up

a lithographic Press in Delhi. The

first collection of Ghalib was printed

at this Press. The title page of the

first edit ion Diwan-e-Ghalib

(collection of Ghalib) carries the

following line at the bottom:

99


"Printed at Sayyid Mohammad

Khan's lithographic press in the

month of Shaban 1125 Hegira i.e.

October 1841 under the supervision

of Sayyid Abdul Ghafoor."

It makes it clear that the press

was owned by Sayyid Mohammad

Khan and Abdul Ghafoor was an

employee, but the report

erroneously describes him as the

owner. Fur ther, one more

contemporary evidence contradicts

the official report convincingly. The

news of Sayyid Mohammad's death

appeared in a newspaper of

Bombay that says:

"Sayyid Mohammad Khan, the

owner of the Sayyidul Akhbar died

following a bout of fever".

The official report, used as a

clinching proof by Ateeq Siddiqui

(1966), Nadir Ali Khan (1987) and

Tahir Masood (2002), did make a

passing reference to the year of

Sayyidul Akhbar's launch after a

gap of eleven years without giving

any concrete proof for the same.

A close associate of Sir Sayyid,

Munshi Zakaullah who lived in Delhi

mentioned that Sayyidul Akhbar

was launched in 1837. Hence the

official report seems quite fallible

as another equally rel iable

contemporary evidence points out

that Sayyidul Akhbar was launched

in 1837, not in 1841. Needless to

say that simple assertion cannot

take precedence over the

contemporary evidence.

Some historians of Urdu

Journalism assert that Sayyidul

Akhbar was named after Sir Sayyid.

It shows Sayyid Mohammad Khan's

affection for his younger brother.

This assertion has gained currency

despite its imprecise mien. Sayyid

was the family surname and Ahmad

was the real name of Sir Sayyid,

had it been Ahmadul Akhbar, we

would have accepted the argument.

Sayyid was also very much part of

editor's name - Sayyid Mohammad

Khan. The title of the newspaper

was based on family l ineage -

Sayyid.

The files of Sayyidul Akhbar

have been consigned to oblivion but

the files of some contemporary

100


newspapers such as Sadarul

Akhbar, (Agra) and Ahsanul Akhbar

(Bombay) which reproduced the

material from Sayyidul Akhbar, are

available. One could glean up some

pieces of information from them;

Tahir Masood quoted some news

items of the Sayyidul Akhbar that

reappeared in Sadarul Akhbar.

Sayyidul Akhbar appeared on

Wednesday and its subscription

rate was fixed at Rs. 2 monthly. Its

editor Sayyid Abdul Ghafoor was

well-versed in legal affairs as a

number of editorials appeared on

the bills and regulations enacted by

the Brit ish Government. The

newspaper was very popular

among the advocates.

Since Sayyid Mohammad Khan

was in the government service, he

appointed Sayyid Abdul Ghafoor as

the editor. He was a junior judicial

officer, Munsif and at that time was

posted at Hutgaon, Fatehpur

District.

The circulation of Sayyidul

Akhbar was, according to the

official report, restricted to 50 in

1844. Eleven copies were

complimentary and 39 were

dispatched to its subscribers with

the following break up: Muslims 32,

Hindus 6 and the Governor General

one.

Hali made a brief reference to

Sayyidul Akhbar and claimed that

Sir Sayyid got hands-on training at

his elder brother's newspaper and

also got his early articles published

in it:

"He (Sir Sayyid) planned to

develop the newspaper Sayyidul

Akhbar which had been managed,

by his brother and published a book

on the buildings of Delhi. Although

the newspaper was nominally

directed by someone else, it was in

fact Sir Sayyid who contributed

most of the articles."

Endorsing Hali, Sir Abdul

Qadir, a prominent Urdu writer,

asserts that Sir Sayyid laid the firm

foundation of his journalism by

writ ing articles for Sayyidul

Akhbar."

101


On the contrary, Tahir Masood,

without marshalling any concrete

evidence asserts that Sir Sayyid

sold the newspaper to Sayyid Abdul

Ghafoor in 1848 it is the precise

reason why the administrative

report of North Western Provinces

described Sayyid Abdul Ghafoor as

the owner of the newspaper.12 The

author does not rope in any

concrete evidence to lend

credibility to his claim.

One has no option but to rely

on Hali and some other

contemporary writers who talked

about Sir Sayyid's association with

Sayyidul Akhbar. As stated earlier

its files are lost, hence one could

not say how many articles Sir

Sayyid contributed and after the

death of his elder brother how he

shaped and developed the

newspaper.

Though Sir Sayyid's articles

carried by Sayyidul Akhbar are not

accessible, the official report of the

Nor th Western Provinces

Government for the year of 1848

does make a scanty reference to

the content of it. It says Sayyidul

Akhbar devoted first two pages to

news. Its latest issue carries an

article on the old building of

Jaunpur on the front page.

The description of the content

and display pattern of Sayyidul

Akhbar is a testament to the fact

that Sir Sayyid was instrumental in

shaping it as he retained the same

news display pattern when he

started his multilingual weekly- The

Aligarh Institute Gazette from

Aligarh in 1866. In the Gazette too,

the first two pages usually carried

news.

Similarly Sir Sayyid's interest in

archaeology, culture and history

was well known and he wrote

extensively on these topics. One

could easily guess who wrote the

article on the building of Jaunpur.

Fur ther, he published similar

articles in the Aligarh Institute

Gazette later.

Though Sir Sayyid's stint with

Sayyidul Akhbar is still not well

102


documented, the material gleaned

up from some contemporary

newspapers and other sources

pertaining to Sayyidul Akhbar did

testify that Sir Sayyid had learnt

the art of journalistic writing by

working with Sayyidul Akhbar

(B) Zubdatul Akhbar:

Sir Sayyid's stint with Sayyidul

Akhbar was mentioned by Hali and

other biographers of Sir Syed, but

his association with a Persian

newspaper was not mentioned in

the extensive scholarly literature on

him. Further no historian of early

Urdu Journalism including Sabri

Imdad, (1953), Siddiqui,

Mohammad Ateeq (1957),

Khurshid Abdus Salam (1963),

Khan Nadir Ali (1987) and Masood

Tahir (2002) discusses his

connection with Zubdatul Akhbar.

Zubdatul Akhbar, a prominent

Persian newspaper of Nor th

Western Province, was launched in

1833 form Agra. Krishna Murthy,

Nadig asserts:

"Between 1830 and 1840, a few

Persian newspapers could be found.

One of the f irst newspapers,

Zubdatul Akhbar, was started in

1833 by Munshi Wajid Ali Khan in

Persian language. He was the editor

and proprietor and commanded

respect for his tact and his ability.

His paper was subsidized by five

rulers and rich merchants with a

view to guaranteeing that the

newspaper did not publish matter

likely to lower the donors in the

public esteem".

Natrajan, J. quotes the official

report of the Government of the

North Western Provinces, verbatim

without acknowledging it explicitly

while discussing Zubdatul Akhbar

and its editor Munshi Wajid Ali

Khan. He writes:

"Wajid Ali Khan was a cautious

editor rarely hazarding his own

opinions or in any way laying him

open to attack. Expression of

dissatisfaction was rare and when

indulged in clothed and flowery

language. His sources were the

English and other newspapers.

Wajid Ali Khan did not favour the

Europeanized way of life and his

103


conservatism, subtly expressed,

appealed to his circle of readers.

His conservatism had found its

target the periodicals edited under

the auspices of Government

educational institutions such as

Sadarul Akhbar, the Agra College

newspaper.

Zubdatul Akhbar, the f irst

Persian newspaper of the North

India, was a weekly that appeared

on Fridays. The English newspapers

were its main sources of news and

other editorial content. It ran into

four pages and its monthly

subscription was one rupee. It had

the distinction of being the largest

circulated newspaper of the North

India.

Tahir Masood points out that the

files of Zubdatul Akhbar are no

longer available but some of its

news stories were reproduced in

Asadul Akhbar, Agra with proper

attribution. It shows that the

newspaper evinced a keen interest

in scientif ic experiments and

discoveries being made in the West.

Abdus Salam Khurshid asserts

that Zubdatul Akhlaq was held in

such high esteem that its excerpts

appeared even in the English

newspapers such as the Bengal

Harkaru, and the l ike quite

regularly. This was the unmatched

distinction and no other Persian

newspaper of that time had such a

reputation.

The official report prepared by

the Government North Western

Provinces informs that editor of

Zubdatul Akhbar, Munshi Wajid Ali

Khan was a well-known Persian

scholar. He wrote impeccable and

euphonious prose and the people

subscribed to his newspaper for his

mellifluous prose.

Munshi Wajid Ali Khan was a

profound scholar of both Urdu and

Persian and he wrote a book on

Urdu grammar, "Guldasta-e-

Anjuman".

Imdad Sabri provides some

important details about Zubdatul

Akhbar and its famous editor

though he hardly turns attention to

104


the content and display pattern of

the newspaper. According to him,

Munshi Wajid Ali Khan was the

resident of Hoogli, Bengal and since

his childhood, he had a flair for

writing. At the age of 12, he left his

house and roamed around before

settling down in Agra. He spent

considerable t ime in l i terary

pursuits before launching the first

Persian newspaper of Nor th-

Western Province, Zubdatul

Akhbar. He edited for almost two

decades. He was a poet of both

Urdu and Persian.

Zubdatul Akhbar was very

popular when Sir Sayyid reached

Agra. In Agra, Sir Sayyid used to

read Zubdatul Akhbar with great

interest and he visited the

newspaper office quite often to

assist Munshi Wajid Ali Khan in the

production of the newspaper.

Had the files of the Aligarh

Institute Gazette (1866 to 1898) not

been sifted, Sir Sayyid's association

with Zubdatul Akhbar would not

have come to the fore. Sir Sayyid

did talk about his connection with

the newspaper in a stand first -

introductory remark that precedes

an article or a report in a

newspaper.

In 1878, Munshi Wajid Ali

Khan, editor, Zubdatul Akhbar,

wrote a strongly-worded piece

against the Aligarh Insti tute

Gazette. Showing remarkable

poise, Sir Syed reproduced it in his

newspaper with the following stand

first.

Our Old Friend Munshi Wajid

Ali Khan and We:

We traveled outside Delhi and

reached Akbarabad (Agra)

probably in 1838. On reaching

here, I started admiring respected

Munshi Wajid Ali Khan. At that time

Zubdatul Akhbar was being

published from Agra and he was

its editor. I frequently visited the

newspaper office and learnt a lot

there. We could not see him for long

and believed that he might have

forgotten me. But I am delighted

to learn that he has not failed to

think of me and expressed his views

105


on our newspaper. I got an

opportunity to assist him when I

was at Agra; it was proved to be a

highly rewarding experience".

It is an explicit acknowle-

dgement of his association with

Zubdatul Akhbar.

Sir Sayyid was very good at

Persian and had already got hands-

on training at Sayyidul Akhbar,

Delhi therefore he might have found

it quite appropriate to lend a helping

hand to Munshi Wajid Ali Khan. The

issues of Zubdatul Akhbar are not

available, hence it looks impossible

to specify or spell out the role of

Sir Sayyid in shaping and

producing the newspaper.

Early Persian newspapers

hardly made use of news items but

Zubdatul Akhbar published news

stories on its front page, which were

reproduced in another newspaper,

"Asadul Akhbar", Agra. It is clear

that the newspaper got cue from

Sayyidul Akhbar, which published

news stories, and other material

borrowed from the reprinted English

newspapers. Sir Sayyid was

responsible for picking up news

stories from English newspapers,

which he also did for the Aligarh

Institute Gazette.

Further, Zubdatul Akhbar's

deep interest in publishing reports

on the scientific discoveries and

experiments indicates Sir Sayyid's

involvement. Since the files of

Zubdatul Akhbar are no longer

available, nothing could be said

authentically about the nature of

Sir Sayyid's st int with the

newspaper. Never theless, Sir

Sayyid's disclosure makes it clear

that he did work for Zubdatul

Akhbar for a while.

(C) The Loyal Mahomedans

of India:

Sir Sayyid had worked for two

newspapers - Sayyidul Akhbar and

Zubdatul Akhbar, before starting his

first bilingual periodical, the Loyal

Mahomedans of India which was

erroneously described either as a

pamphlet or as a book. Its three

issues appeared in a span of two

106


years, at the interval of little over

six months.

A close look at three issues of

the Loyal Mahomedans of India

makes it clear that it was a bilingual

journal as all three issues published

material on various themes:

description of those Muslims who

supported the Brit ish, Is lamic

concept of Jehad and the treaty

signed during the time of the holy

Prophet, but it carried the same

title, the Loyal Mahomedans of

India. Had it been a pamphlet or

book, i t would have carried

different titles for separate topics.

Further, pamphlets and books are

usually not published without the

name of the author.

Explaining the purpose of the

Loyal Mahomedans of India,

Graham says it was started to

remind the British of invaluable

services rendered by the Muslims

during the cataclysmic events of

1857. Graham says:

"During and for long after the

mutiny, the Mahomedans were

under a cloud. To them, were

attributed all horrors and calamities

of that time and this prejudice was

to a very great extent unjust and

was regretted and resented by the

Mahomedans at large. No one

being apparently willing to take up

cudgels in their defense, Syed

Ahmed threw himself into the

breach and did all his powers to

rehabilitate their reputation".

Graham certainly has a point as

the Muslims were subjected to

unprecedented atrocities. Their

deplorable plight prompted Sir

Sayyid to take up cudgels against

the terrible onslaught. He took up

pen for undertaking the daunting

task of salvaging his coreligionists

who were writhing under the reign

of repression unleashed by the

conquering British. In order to

remove the wrong impression of the

rulers that the Muslims played a

pivotal role in the rebellion as they

considered it their religious duty to

wage a war on the British.

Having written a book titled,

"The Causes of the Indian Revolt"

107


in 1859, Sir Sayyid realized that the

misconception about the Muslims

still persists; hence he decided to

publish a bilingual journal - "The

Loyal Mahomedans of India" from

Moradabad. He wanted to acquaint

the Government with the fact that

the Muslims in several cities whole

heartedly supported the British in

their hour of crisis. They even put

their lives into jeopardy in saving

the British from the rebels.

According to Hali, Sir Sayyid

wanted to write a lengthy book on

the subject in Urdu and English to

be published in parts in India and

Britain but it did not materialize.

As a result, the Loyal

Mahomedans of India was

launched, it was a bilingual journal

aimed at highlighting the Muslims'

loyalty to the British. It also carried

the certificates, recommendations

and other letters issued by the

officials of the Government to the

Muslims for their unfl inching

loyalty. The description was also

appended with the full description

of remunerations and the awards.

Sir Sayyid wanted to get it

published in Urdu and English

simultaneously but many difficulties

came in his way, which Hali

enumerates:

"At that time translation from

Urdu into English was an expensive

business and the cost of printing by

type rather than the traditional

lithographic process was much

higher, Therefore, Sir Sayyid

proposed that each man whose

name to be included should bear

the cost of printing the section

concerning itself. It is pity that very

few people showed any enthusiasm

for the project and the result was

that only three installments (273

pages in all) were finally issued.

These appeared from 1860 to

1861".

The first issue of the Loyal

Mahomedans of India appeared in

1860 from Moradabad. Its size was

18x22/8 and each page was divided

into two equal columns. Each

column has a width of 2 inches and

a length of 6 inches. The total

printed area on a page is 12 inches.

108


Sir Sayyid chose movable type

instead of popular calligraphy, Urdu

text and its English translation

appeared on the same page; the

front page carried the name of the

journal both in Urdu and English.

The English t i t le in bold type

occupies 75% space of the front

page; its Urdu title, "Risala Khair

Kjuwahan-e-Musalmanan" is

displayed in small type. The first

issue (Part-I) is composed in gothic

type. The name of the editor or the

author is conspicuous by its

absence. The print line, published

in English, says: Printed by J.A.

Gibson at the Mofussilite Press,

Meerut 1860.

The first issue begins with the

narration of the services rendered

by Sir Sayyid himself during the

turbulent and obstreperous period

of 1857. In order to lend credence

to the descr ipt ion of the

unprecedented and unflinching

loyalty shown by the Muslims, Sir

Sayyid refers to his own example.

The narrat ion begins with a

truism:

"It is an incontrovertible truth

that in the revolutions of time a

general calamity arises some times

of a nature so might i ly

overwhelming that man is

completely prostrated and

unhinged thereby and rendered

utterly helpless in his extremity.

There is then as it were a powerful

weight upon his soul tearing it

down into the gulf of despair for

at that season of crushing trial

neither virtue nor learning, nor skill

not talent is of any avail. His

nature is thoroughly changed in the

estimation of his fellowmen; none

has a good opinion of his, and

nothing that he does claim from

others any respect. Assuredly when

a man is guilty of a really culpable

act, there can be no extenuation

for that; but when he is enveloped

by the somber mantle of

misfortune even his good deeds are

obnoxious to suspicion and

misconstruct ion are ei ther

condemned in Toto, or said to be

found in every class and creed."

The maxim is extended too far

and the introduction seems to be

109


tedious and sluggish. The opening

sentence runs into more than forty

words both in Urdu and English. It

highlights the deplorable plight of

socially and economically ruined

Muslims, Here Sir Sayyid seems to

be at his penmanship best:

"The advice of this axiom is

equally true so far as much as those

men who are not under the

influence of the blighting shadow

of misfortune succeeded in

maintaining a fair reputation; and

notwithstanding that their hands

may be sullied by crime yet they

escape reprobation. Now the

reason of dire extremity to which I

al lude is that which befell the

Mahmodans in 1857-58. There was

no atrocity committed then of

which the blame was not imputed

to Mahomedans although the

parties real ly guil ty may be

Ramadeen and Matadeen".

Also Sir Sayyid ponders over the

reasons that engendered the crisis.

Turning the table on those who

propagated the rumours that the

Muslim wanted to overthrow the

British rule, Sir Sayyid asserts:

"Some of the acts of horrible

drama have already been exposed,

but as day by day all the particulars

are gradually brought to light they

when the naked truth stands

revealed - then will this glorious fact

stand out in prominent relief and

become known to the universe that

if in Hindustan there was one class

of people above another, who from

the principles of their religion from

habits and associations and from

kindred disposit ion, were fast

bound with the Christians in their

dead hour of trial and danger in

the bonds of amity and friendship,

those people were the

Mahomedans and they alone .This

will actually silence the tongue of

stander so loud in their

condemnation".

Sir Sayyid's assertion despite its

polemical and rhetorical mien

looks unerring as he cites various

instances which are supplemented

with the letters of the Brit ish

officials. He cogently argues that

the rebellion was not predom-

inantly a Muslim uprising.

110


In l ine with it , the Judicial

Commissioner of Oudh, Sir George

Campbell (1824 -1892) termed the

rebellion truly Indian in nature as

both the Muslims and the Hindus

joined it with equal vehemence. It

was not the Muslims alone who

waged a war against the British as

Campbell refers to Mopala Muslims

of South India and Farizi Muslims

of Bengal who did not join the

rebellion.

Campbell 's views are also

endorsed by Sen., Surendra Nath

(1977) who produces a long list of

Muslim rulers. He mentions the

name of Nizam of Hyderabad,

Muslim rulers of Rampur, Karnal,

Moradabad, and Dhaka. They

stood by the British in their hour of

crisis. Many prominent Muslims

such as Qazi Ramzan Ali, Sayyid

Ahmad Khan, Maula Baksh and

Shah Kabeeruddin were the close

associates of the British.

The history of the rebellion

makes it clear that the Muslims did

take part in it but they did not

spearhead it in the Oudh, Bihar

and Central Provinces. Those who

revolted against the British to topple

the government were mostly

Hindus. The Muslims did join them

as they were those who lost their

empire to the British. A number of

prominent rebels who led a fierce

battle against the British were

Jhansi Ki Rani, Tantya Tope and

Nana Saheb and they were all non-

Muslims. This aside, a number of

historical evidences also endorse

Sir Sayyid.

There is no denying of the fact

that the Muslims in some areas

especially in Rohilkhand and the

Western part of the North India led

the rebellion and Sir Sayyid holds

no brief for them. He hardly makes

an effort to get them absolved of

the charge of rebellion. Sir Sayyid

writes:

"I am no advocate of those

Mahomedans who behaved and

joined the rebellion, on the contrary

I hold their conduct in utter

abhorrence as being in the highest

degree criminal and wholly

inexcusable - Such unwor thy

111


Mahomedans have well deserved

the righteous indignation of all right

thinking people but at the same time

I must deprecate that wholesome

denunciation against the entire

class of Mahomedans.

Sir Sayyid is appalled at the

frequency of newspaper reports that

freely represent the Muslim as being

everything that is vile, treacherous

and contemptible. In order to

thwart such attempts, Sir Sayyid

highlights the cases of loyalty shown

by the Muslims, more especially by

those in the service of the

Government. Sir Sayyid finds it

pertinent to refer to his own

example to stem the rot. The

beginning of narration reveals a

measure of modesty:

"It was not originally my

intention to say concerning myself,

since it did not seem to me that my

humble services had been of

sufficient importance to merit the

gracious notice of the Government,

who has done so great things for

me as to surpass immeasu-rably my

expectations. Indeed, I blush to

compare my sense of unworthiness

with the magnitude of the favours

and considerations with which I

have been honoured upon more

mature reflection it has however

seemed desirable that the author

of his work should certainly make

mention of certain particulars

affecting himself personally, to

enable tile public to judge from his

antecedents, his posit ion, his

character and his conduct during

the rebellion what amount of credit

should be conceded to his

representation and to what extent

he proved himself, in the hour of

peril, to be faithful and zealous

adherent of the Government, he

served".

Having jotted down such

introductory lines, Sir Sayyid goes

on narrating his family background

and his employment with the

Government. He briefly mentions

the book he has written and then

gives a graphic and a matter of fact

account of the dreadful events of

1857. At that point of time, Sir

Sayyid held the office of Sudder

112


Ameen at Bijnore. During the

violent uprising, he decided to

stand by the Government, no

matter what may come in his way.

Sensing the imminent threat, Sir

Sayyid decided to remain with Mr.

A. Shakespeare, Magistrate, all

through and for that he forsook his

residence. He did not put off from

his person the weapons with which

he had armed himself.

Whatever Sir Sayyid had said,

is authenticated by the letters and

certificates issued by the British

officials. Mr. Alexander

Shakespeare's lengthy letter

appends the narration:

"All the three officials on whom

I am reporting have shown

conspicuous loyalty but I were

required to draw a distinction, I

should do so a favour to Syed

Ahmed Khan whose clear sound

judgment and rare uprightness and

zeal could scarcely be surpassed. I

feel assured his official character

is so well established the

independent of his official services

during this crisis, his promotion to

a Principal Sudder Ameen might be

looked upon as certain and I trust

he may soon obtain his promotion

but in addition to this I recommend

that in appreciation of his peculiar

claims to reward, as having been

mainly instrumental in securing the

escape of the whole of the Bijnore

party of Europeans and of is

subsequent services when the

district was made over to him".

The letter also mentions Sir

Sayyid's losses at Delhi where his

properly was ransacked as the

rebels came to know that he was a

loyal subject of the British. His loss

at Delhi and Bijnore was estimated

at Rs. 30000.

Sir Sayyid's exemplary courage

and devotion to his official duties

was acknowledged by the

Government and subsequently he

was promoted to the rank of

Principal Sudder Ameen. He was

also provided with a pension of Rs.

200 per mensem for his own life

and the l i fe of his eldest son.

Further, a robe of honour (Khilat),

comprising five pieces, three gems

113


and a donation of Rs. 1,000 was

also awarded to him.

The first issue of the Loyal

Mahomedans of India carried the

official correspondence verbatim

that makes the text quite tardy. The

whole episode concerning Sir

Sayyid is spread over 35 pages.

Sir Sayyid narrates the

unprecedented courage of an

officer, Zuqueera Khan, posted at

Jehanabad, Piliphit District, who

laid down his life in defending the

British officials. Zuqueera Khan, a

native of Rampur, held the office

of Peshkar at the time of outbreak

of violence. Sir Sayyid writes about

him:

"He displayed zealous loyalty,

and performed many good services

attaching himself to the

Magistrate's person, and was

present at his house at all hours.

When the revolt gained strength and

the residence of the magistrate's

wife and children at that station

was held to be fraught with peril

he escorted them in safety to

Nayneetal. Having been joined by

several other Mahomedans who

were his friends at Nayneetal,

Zuqueera Khan made himself very

useful and was presented at the

engagement of Churpoora and

Sooltangunge in February 1858,

conducting himself with indomitable

gallantry. On the reoccupation of

Pilibhit he was promoted to the

Tehsildar, but it was alas! Only a

short lived dignity for he was soon

slain by a rebel and thus perished

for his loyalty".

Later, the Government gave

land to him and a robe of honour

(Khilat) was also awarded to him.

His description is also

supplemented with a detailed report

of Mr. C.P. Carmichael, Magistrate,

and Pilibhit. Zuqueera Khan's tale

is spread over 5 pages in the first

volume of the Loyal Mahomedans

of India.

The subsequent pages of the first

volume narrate the tales of gallantry

of Abdul Khan, Kotwal, Pilibhit,

Alee Mohamed Khan, soldier,

Safooullah Khan, soldier, Ullay Yar

114


Khan, soldier, Mohammad Khan,

soldier. Also, an extract from the

list of persons eminent for loyalty

in Pilibhit is published.

The first issue also carries a

fairly- detailed account of Moonshi

Mohamed Hussain, Serishtdar,

Dewani Court, Moradabad, who

had shown exemplary courage

when the prisoners broke open the

jail. The certificates of J. Wilson,

Commander on Special Duty,

Moradabad, and John Wilson,

Judge, are a testament to his

unmatched courage.

The pages of the Loyal

Mahom-edans of India are not

exclusively meant for highlighting

gallantry and exemplary courage of

the Muslim serving the Government

but are also braced for elaborating

invaluable services rendered by the

Muslim landlords and nawabs. The

last ten pages highlight the bravery

of Sheikh Shurfooduin, a resident

of Shekhpoora, Badaun District.

Here introduction is wrapped in

ornate language:

"It would be a hopeless task to

attempt a delineation of his mental

sufferings to portray his load of

anxiety for the safety of his precious

charge amidst the surroundings or

to exhibit with adequate force

ingenuity and courageous firmness

with which he baffled the design of

the enemy and finally triumphed

over the difficulties. These things

surpass the power of description".

The troops revolted on May 31,

1857 at Bareilly and next day the

troops stationed at Badaun

mutinied and the soldiers

abandoned their allegiance. Soon

the district administration caved in,

Mr. W. Edwards, Magistrate and

Collector of the district, was left

with no choice but to seek the help

of Sheikh Shurfooduin. The Loyal

Mahomedans of India explains:

"Amidst this state of things, Mr.

Edwards, Magistrate and Collector

of Badaun dispatched a

Mahomedan sawar to Shekhpoora

to summon Sheikh Shurfooduin to

his assistance. This worthy man at

once responded to the call and

115


hastily arming his relatives, friends

and retainers, some 200 men in all,

he proceeded to Badaun. There,

meanwhile anarchy had made

fearful strides, for the prisoners had

been set free, the mutineers were

in possession of the Government

treasure, and plunder prevailed as

every side, while the air was rent

with the firing of musketry. Through

scenes of fire and outrage the

Sheikh made his way to the

Magistrate's house and taking him

under his protection together with

three other European gentlemen Viz

Mr. Donald, indigo planter, his son

and his friend at his own house in

Shekhpoora, and kept them there.

Thence, he afterwards conducted

them all in safety to another village

of his name kurkora.

Soon the rebel troops carrying

guns, 500 cavalry and an entire

regiment of infantry reached the

Badaun then the European wished

to go Puttealee, a nearby town,

where the English force was

posted. Sheikh escorted them

across the Ganges".

Here the letters and certificates

appreciating Shurfooddeen's

gallantry issued by Mr. A. M.

Phillips, Joint Magistrate, Etah, Mr.

W. Edwards, Judge, Mr. C.P.

Carmichael, Officiating Magistrate,

Mr. W. J. Brambly, Magistrate and

Collector of Aligarh, Mr. Elliot

Colvin and Mr. R. Alexandra,

Commissioner Rohilcund Division

lend credence to the description.

The first volume runs into 82

pages in which a number of specific

instances are quoted where the

Muslim alone protected British. The

detailed description calls attention

to invaluable services rendered by

the Muslims during the period of

unprecedented peril. The gallantry

shown by the Muslim justifies the

claim of Sir Sayyid that one finds

at the beginning of the first volume:

"It is the Mahomedans alone the

credit belongs of having stood the

staunch and unshaken friends of

the Government amidst that fearful

tornado that divested the country,

and shook the empire to its centre

and whoever ready heart and hand

116


to render their aid to the utmost

extremity or cheerfully to perish in

the attempt, regardless of home and

kindred of life and its enjoyment".

Sir Sayyid alludes to a plethora

of specific instances for refuting the

view held by the British that the

Muslims were convinced that the

Christian rule in India was about

to over as the prophecy of Shah

Naimatullah clearly suggests it. Sir

Sayyid quotes religious decrees to

explain the Muslims are enjoined by

the precepts of Is lam to l ive

together with the Christ ians

peacefully as they also believe in

the prophets and hold sacred the

word of God.

The second issue of the Loyal

Mahomedans of India denotes a

slight but significant change. Now

the name of Sir Sayyid, Sudder

Ameen of Moradabad appears on

the title page but there is no change

in print line. As discussed earlier,

the f irst issue of the Loyal

Mahmedans of India chronicles the

services of the Mahomedans who

stood by the British, but the second

issue proffers a perceptive and

analytical discussion on the Islamic

concept of Jehad (Holy War). It

starts with a customary prayer that

every devout Muslim says when he

begins something. The opening

lines seem quite appropriate in that

the whole issue is devoted to a

religious debate.

At the outset, Sir Sayyid makes

it clear that after having published

a detailed account of several

Mahomedans who by their good

conduct and devotion had obtained

approbation and reward, he intends

to chronicle the eminent services of

the loyal Mahomedans. Further, he

wants to explain the real Islamic

concept of Jehad that was

diametrically to oppose the term

Jehad that gained currency and the

Muslims are swayed by it.

Refuting the allegation that

the Muslims enjoined by the tenets

of their religion to oppose the

Christians, he points out:

"Whereas indeed the very

reverse of this is the fact, for

Mahomedans admit, that there is

117


no secret upon earth but the

Christians with whom its people

may maintain amity and

friendship".33

He quotes the Quranic

injunctions frequently to prove that

the Christ ians are the most

inclinable to entertain friendship

with the true believers. He also

refers to the Islamic history and

reminds the Muslims of an incident

pertaining to the t ime of the

Prophet when the idolatrous people

of Mecca began to harass the

faithful then the prophet ordered

his fol lower to migrate to a

Christ ian state Abyssinia

(Ethiopia).

Quoting the holy Quran and

alluding to several incidents, Sir

Sayyid tries to drive the point home

that amity and goodwill always

existed between the Muslims and

the Christians. During the time of

rebellion, a rumour gained currency

that Shah Naimutullah's prophecy

is said to have foretold the

dissolution of the Christian empire.

Sir Sayyid describes it as completely

absurd as Islam per se abominates

prophecies. For Islam, no man has

the divine attribute to foretell the

future; hence no importance is to

be attached to the prediction. Sir

Sayyid gives a point by point

rebuttal in the terse prose:

"God forbids that the

Mahomedans should attach an iota

of faith to the prophecies. On the

contrary, it is held by us to be a

grievous sin to ascribe to any mortal

man, the divine attr ibute of

knowledge of future - or to place

the slightest confidence in the

predictions of astrologers or indulge

in the superstitions, observances of

auspicious times and seasons. This

being the case, how could any

sensible man give evidence to the

fantasies of some unknown

individual who may have chosen to

amuse the credulous of a past age

by playing the Prophet".

His long essay on Jehad is

followed by the description of many

Muslims who lend a helping hand

to the British in their hour of peril.

118


The second volume of the Loyal

Mahomedans of India provides a

detailed description of Monshi

Imamuddin, Tehsildar of

Moradabad, Nawab Nabee Baksh

Khan Bhadoor, Delhi and Sheikh

Khairuddin Ahmad Khan Bhadoor,

Deputy Magistrate, Ghazipur.

Sheikh Khairuddin's efforts are

profusely applauded as he had kept

a tight vigil on the troops posted at

Ghazipur. For his relentless efforts

Ghazipur had not fallen to the

rebels. The official reports say that

"Sheikh's expostulations and

persuasion went a long way in

allaying the suspicion of the 65th

Regiment and it was kept in check.

Unlike the f irst issue, the

narration is here divided into small

paragraphs and sentences (both in

Urdu and its translation into

English) are short and crisp. The

prose is completely devoid of

verbosity, obscure words and

hackneyed phrases.

In this issue too, the narration

is authenticated by many official

documents and letters. It brings

forth into 89 pages and it also

contains an appendix spreading

over ten pages. It proffers a

thought-provoking discussion on

Jehad for which Sir Sayyid sought

the help of one of his learned friends

who suggested that some other

equally important texts previously

unnoticed be also referred to. The

second issue also appeared in the

same year (1860).

The third volume of the Loyal

Mahomedans of India was

published in 1861 at the Mofussilite

Press, Meerut. Now Robinson

instead of J.A. Gibbon became the

publisher.

The third volume too is devoted

to a central theme. As we are aware

that Sir Sayyid strove to stitch up

a warm rapport with the Christians

and he left no stone unturned to

fulfi l l his objective. Friendship

between the Muslims and the

Christians was very close to his

heart as it was a must for the

speedy uplift and development of

his community which was

erroneously inclined to engage in

acrimonious confrontations with the

British.

119


Sir Sayyid was an avid reader

of history, metaphysics, theology

and Islamic history. The sweep of

his reading was amazing and once

he got a book authored by a

Christian, Lancelot Addison. The

author quoted a treaty signed

between the Muslims and the

Christ ians in the t ime of the

Prophet. It was an old text, written

in 1697.

Sir Sayyid reproduces the treaty

verbatim on the pages of the Loyal

Mahomedans of India. He wrote

the following stand first before

reproducing the treaty:

"I have lately been perusing an

old book by Mr. Lancelot Addison

in which I have found the copy of

a league and covenant which in a

former era, had been concluded

between the Mahomedans and the

possessor of Christianity I, here

give this curious document and

shall be glad if any of my readers

will let me know, whether in the

course of their own study of Arabic

History, they have seen any

mention made of this league".

The above mentioned treaty,

signed by the Prophet himself, had

hardly come in for a detailed

analysis as i ts text was not

available. A copy of the treaty was

found in the Monastery on Mount

Carmel, a day's journey from

Mecca and it was sent to the King's

Library in France. The treaty

provides equal rights to the

Christian and the Muslims and one

can hardly find any iota of religious

discrimination in the ideal Islamic

society setup by the Prophet. It

stipulates:

"If any Christian commits a

crime or fault, it shall be the part

of the Muslimin to assist him,

intercede; and give caution for him

and compound for his miscarriage;

liberty shall also be given him to

redeem his life. Nor shall he be

forsaken, nor destitute of help,

because of Divine Covenant which

is with them; that they should enjoy

what the Muslimin enjoy, and suffer

what they suffer.

According to this covenant

which is by the Christ ian just

request, for confirmation of its

authority, you are aligned to protect

120


them from all calamities, and

perform all offices of good will

toward them, so that the Muslimin

may be sharers with them in

prosperity and adversity. Moreover,

all come ought to be made that no

violence be offended to them as the

matters relating to marriages Viz

that they should not compel the

parents to match their daughters

with the Muslimin; nor shall they

be molested for refusal either to give

a bridegroom or a bride for this act

wholly voluntary depending on their

free will and pleasure".

The treaty contains many

provisions that ensure the

Christians and "other religious

minorities with equal rights. The

Prophet directed the Muslims to

follow it otherwise they would be

treated as the enemies of God. It

was clearly braced for ushering in

a new era of goodwill and mutual

trust between the Muslims and the

Christians.

The League, lay in oblivion for

years, speaks volumes about

tolerance, generosity and

benevolence of the Prophet during

the prime of the Muslims glory. At

the end of the documents, Abu Bakr,

Omar Bin Alcherab, Osman bin

Affawan and Ali Bin Abu Talib signed

as witnesses. It was signed on the

first day of the moon of the fourth

month, the fourth year-of Hegira in

Medina.

The publication of the treaty went

a long way in convincing the Muslims

to shun their pronounced hostility

towards the Christians. The excerpts

of the treaty are spread over ten

pages.

Similar to the previous issues, the

third volume also calls attention to

the gallantry shown by six loyal

Mahomedans - Sheikh Tajudeen,

Daroga, Moradabad, Sayyid Turab

Ali, Deputy Collector, Bijnore, Sheikh

Ameer Ali, Tehsildar, Peelibhit,

Sheikh Badaruddin, Tehsildar,

Auanla, Barriely, Monshi Abdul

Ghani, Supplier Railways and

Mahomed Ibrahim Khan, Tehsildar,

Shamlee. Seventy eight pages are

allocated to their description.

If all three volumes are sifted at

once, one can easily conclude that

Sir Sayyid was the first Urdu

journalist who sowed the seeds of

121


development journalism as he tried

to instill a sense of belonging for the

Government of the day among his

readers. The first prerequisite of

development journalism is to create

a sense of belonging and Sir Sayyid

quite successfully achieved it.

He wanted to extricate the

Muslims from their medieval grooves

and to also establish a good rapport

with the British - and for this, he

used journalism as a vehicle. His

pen was entirely directed towards

ameliorating the condition of Indians

especially the Muslims. At places,

his prose seems to be highly emotive

and persuasive. A dispassionate

description with a fair amount of

objectivity runs through all the pages

of the Loyal Mahomedans of India.

Hali points out that the three

issues of the Loyal Mahomedans of

India carry a detailed account of

some 18 people many of whom had

been killed by the rebels and list of

their family members.

Contrary to this, the three issues

of the Loyal Mahomedans of India

carry the description of 21 people

18 Government officials, 2 nawabs,

and one supplier of railways. The

government official, mostly junior

ones, two deputy collectors, Sayid

Turab Ali, Sheikh Khairuddin, four

Tehsildar - Munshi Imamuddin,

Mahomed Ibrahim Khan, Sheikh

Ameer Ali, and Sheikh Badaruddin

are chosen and their tales of

gallantry and exemplary courage

are narrated. One principal Sudder

Ameen - Sir Sayyid himself and one

Serishtdar Moonshi Mohamed

Hussain also got attention.

Hali again inaccurately

mentions that al l three issues

contained 273 pages but actually

total pages are 277.

At that time (1860) the cost of

printing by type was very high; Sir

Sayyid requested that the cost of

the printing be borne by the persons

who want to get their description

published in the Loyal

Mahomedans of India. The

proposal did not evoke a positive

response; hence the Loyal

Mahomedans of India could not

survive after the third volume.

Qurratulain Hyder was an

alumna of Aligarh Muslim

University. It's not widely known

that she began her primary

schooling in Girls High School

AMU, but left after a while. She

was born in Aligarh on January 20,

1927, to an i l lustrious set of

parents-Sajjad Hyder and Nazar

Zehra Begum.

Internationally acclaimed as

the greatest writer of Urdu fiction

in the modern times, she has left

behind an impressive bulk of

literary master pieces in the form

of novels and short stories,

translations of classics from other

languages, reportage of her foreign

travels and tours, stories for

children, and books and

anthologies edited by her.

Qurratulain Hyder was

schooled in Dehradun and

Lucknow and passed her

QURRATUL-AIN HYDERShazia Abdul Rehman

Class X -Siwan (Bihar)

122

intermediate exams from Isabella

Thoburn College, Lucknow in

1941, where she was identified not

only as a brilliant student, but as a

budding writer and one who was

deeply interested in cultural

activit ies. She graduated from

Indra Prastha College, Delhi in

1945 and received her Master's

Degree from Lucknow University in

1947. The same year she migrated

to Pakistan with her mother and

other relatives. But due to so many

problems there she came back to

India, her home land

HER FATHER AND MOTHER

Her father Sajjad Haider

educated in Mohammadan Anglo

Oriental College, was an erudite

scholar, a powerful debater and a

writer. He served as a bureaucrat

in the colonial period and was sent

to Turkey as an ambassador by the

Brit ish Government. He was


123


appointed the first Registrar when

Aligarh Muslim University was

established in 1920.

Her mother Nazar Zehra was

a writer and poet, one of the first

few l ibera l educated Musl im

women, who despi te being

devoutly religious set aside the

tradition 'Purda System', started

the movement for educat ion

among Muslim women.

Qurratulain Hyder was not

only a great writer, but a person

whose hobbies are many and

interes ts var ied. She was a

trained journalist having done a

course in journalism from the

Regent St reet Polytechnic ,

London. While in Pakistan, she

served as Acting Press Attache in

the Pakistan High Commission,

London, was Act ing Edi tor,

Pakistan Quarterly, Karachi and

Information Officer in the Ministry

of Radio and Broadcast ing,

Pakistan. After coming back to

India, she was the managing editor

of Imprint, Bombay, and then

became well known as Assistant

Editor, of The Illustrated Weekly

of India, of which Khushwant

Singh was the Editor. She was

Visiting Professor in Jamia Millia

Islamia, New Delhi in 1979 and

came to Aligarh Muslim University

as Visiting Professor in 1981-82.

She was also a painter of sorts

and had enrol led in the

Government School of Ar t ,

Lucknow and la ter in the

Heatherly School of Art, London.

But above all, it was her keen

interes t in people, soc ie t ies ,

cultures and history of civilization

that provided the basis of most

of her writings. She left us for her

heavenly abode on 21st August

2007 in the wee hours.

She was a genius that was

unprecedented, a writer who was

unpara l le led, a novel i s t who

redef ined the concept and

technique of novel wr i t ing.

Qurratulain Hyder will live on in

her works and in the hearts of

readers till eternity.

Creative output of Qurratulain

Hyder at a Glance :

124


SHORT STORIES :

Sitaron Se Aage 1947

Sheeshe Ka Ghar 1954

Patjhar Ki Awaaz 1966

Roshni Ki Raftar 1982

NOVELETTES :

Sitaharan 1960

Chai Ke Bagh 1964

Housing Society 1966

Dilruba 1976

Agle Janam Mohe Bitiya na Keejo

1977

NOVELS :

Mere Bhi Sanam Khane 1952

Safeena-e-Gham-e-Dil 1952

Aag Ka Dariya 1959

Akhir-e-Shas Ke Humsafar 1979

Kar-e-Jahaan Daraaz Hai (Vol. I)

1977

Kar-e-Jahaan Daraaz Hai (Vol. II)

1979

Gardish-e-Range-Chaman 1987

Chandni Begum 1990

Shahrah-e-Hareer 2006

REPORTAGE :

London Letter 1954

Sitambar Ka Chaand 1958

Chhute Asreer To Badla Hua

Zamana Tha 1966

Koh-e-Damavand 1983

Qaikhane Main Talatum Hai Ke

Nind Aati Hai 1983

Jahan-e-Deegar 1983

Padma Nadi Ke Kinare 1983

AWARDS AND HONOURS:

1. Sahitya Academy Award for

Patjhar ki Awaaz conferred by

Dr. Zakir Hussain, President of

India, 1967.

2. Soviet Land Nehru Award for

Translations conferred by Mrs.

Indira Gandhi, Prime Minister

of India, 1969,

125


3. Perwej Shahidi All India Award,

West Bengal Urdu Academy,

1981.

4. Uttar Pradesh Academy Award

for Literary Achievements,

1982.

5. Ghalib Award, 1982.

6. Padma Shri, 1984.

7. Ghalib-Modi Award conferred

by Mrs. Indira Gandhi, Prime

Minister of India, 1984.

8. Andhra Pradesh Urdu Academy

Award, 1987.

9. Iqbal Samman, Govt. of

Madhya Pradesh, 1988.

10. Bhartiya Gyan Pith Award for

the year 1989, conferred by

Chandra Shekhar, Prime

Minister of India in 1990.

11. Bhai Veer Singh International

Award conferred by Dr.

Shankar Dyal Sharma, Vice

President of India, 1991.

12. Bharat Guru, Rotary

International for life

achievements, 1991.

13. Fellow for Sahitya Akademy,

1994.

14. Kul Hind Bahadur Shah Zafar

Award conferred by Ali

Mohammed Khusro, 2000.

Man's love is of man's life a

thing a part 'tis a woman's whole

existence.

Lord Byron, 'Don Juan'.

Ext : 0571-2701769Int : 3290 & 3291

Allama Iqbal Hall,Aligarh Muslim University,Aligarh.

PROVOSTPROVOSTPROVOSTPROVOSTPROVOST

Phone {

PROVOST & WARDENS

S.Name Designation Portfolio/Remark

No.

1 Mr. Habib Ahmad Provost PROVOST

2 Mr. MazharHussain Warden General Warden

3 Dr. Mehboob Ahmad Warden In-Charge Dining Hall

4 Dr. Haseenuddin Warden AGF Hostel, In-Charge CommonRoom

5 Mr. Mohd. Ayub Warden AFF Hostel, In-Charge ReadingRoom

6 Dr. TamkeenHussain Warden ATF Hostel, Residential

7 Dr. M. Abu Saleh Warden BGF Hostel, President, Lit. &Cult. Society

8 Dr. Ashhad Jamal Warden BFF Hostel, In-ChargeComputer Cell

9 Dr. TariqueQureshi Warden BTF Hostel, In-Charge Game &Sports.

10 Dr. Nabiullah Khan Residential


126

Ext : 0571-2701769Int : 3290 & 3291



Phone {

OFFICE STAFF

S.Name of the Employee Designation/Duty Assigned

No.

1 Mr. Shakeel Ahmad Section Officer (Administration)

2 Mr. AzeemTazimulHaque L.D.C. (A/c)

3 Mr. AnisMohd. Khan L.D.C. (Admin.)

4 Mr. Sabir Ali Khan L.D.C. (Admin.)

5 Mr. Naved Ahmad L.D.C. (A/c)

6 Mr. Mohd. Ajmal L.D.C. (Admin.), (Ledger Keeper)

7 Mr. Mohd. Nasir M.T.S. (Dealing Assistant, Students).

8 Mr. Mohd. Ilyas LDC (Admin.)

9 Mr. Sultan Ahmad M.T.S./Office Attendant

10 Mr. Mohd. Muqeet M.T.S./Hall Attendant

11 Mr. Shahzad Ali Daily Wager (Unskilled), Student Dealing

12 Mr. RaifulAzam Daily Wager (Clerical), Ledger Keeper

13 Mr. ShamimAlam Daily Wager (Unskilled), DealingAssistant, Mess A/c

14 Mr. Shuiab Ahmad Daily Wager (Unskilled)

15 Mr. Fahad Ahmad Daily Wager (Clerical), Computer Cell.

127



SUB-ORDINATE STAFF

S.Name of the Employee Designation/Assigned Duty

No.

1 Mr. Syed Hasan Electrician-cum-Tube well Operator

2 Mr. Mohammad Yaqoob Office Attendant

3 Mr. Siraj Ahmad Pump Attendant

4 Mr. SabirHussain Pump Attendant

5 Mr. Imamuddin Pump Attendant

6 Mr. Imran Ali M.T.S. (Plumber)

7 Mr. Rafeeq Ahmad Hall Attendant (Common Room Attendant)

8 Mr. Munshi Khan Hall Attendant (Gate Keeper)

9 Mr. Naim Ahmad Hall Attendant (Electrician)

10 Mr. Shahabuddin Hall Attendant (Electrician)

11 Mr. Habib Ahmad Hall Attendant (Carpenter)

12 Mr. M. Ali Hasan Hall Attendant (Gate Keeper)

13 Mr. Yunus Kitchen Attendant (Gate Keeper)

14 Mr. Ishratullah Mali (Gate Keeper)

Contd...

128


Ext : 0571-2701769Int : 3290 & 3291


Phone {

Ext : 0571-2701769Int : 3290 & 3291



Phone {


No.

15 Mr. Khurram Ali Khan Daily Wager (Unskilled), Gate Keeper

16 Mr. Mohammad Jamal Khan Daily Wager (Unskilled), Gate Keeper

17 Mr. M. Arif Khan Daily Wager (Unskilled), Gate Keeper

18 Mr. Deepak Kumar Safaiwala

19 Mr. Om Prakash Safaiwala

20 Mr. Yogender Safaiwala

21 Mr. Nisar Ahmad Hall Attendant (Mali)

22 Mr. Haseen Ahmad Daily Wager (Unskilled),Mali

23 Mr. M. Danish Khan Daily Wager (Unskilled),Reading RoomAttendant

24 Mr. AbulQuasim Daily Wager (Unskilled),Reading RoomAttendant

25 Mr. Mohd. Akram Daily Wager (Unskilled), Electrician

26 Mr. Mohd. Shamsad Daily Wager (Unskilled), Electrician

27 Mr. Jagdish Prasad Daily Wager (Unskilled), Safaiwala

28 Mr. Babloo Daily Wager (Unskilled), Safaiwala

29 Mr. Kaiser Pal Daily Wager (Unskilled), Safaiwala

30 Mr. Ravi Daily Wager (Unskilled), Safaiwala

31 Mr. Mohd. Shadab Daily Wager (Unskilled),Reading Room Attendant


129

Contd...

1 Mr. Zaid Ahmad Hall Attendant (Bearer)

2 Mr. PirayMian Cook

3 Mr. Md. Fareed Hall Attendant (Kitchen)

4 Mr. Iqbal Ahmad Cook

5 Mr. Inam Hall Attendant (Bearer)

6 Mr. Asrar Ahmad Hall Attendant (Kitchen)

7 Mr. Afsar Ali Khan Hall Attendant (Bearer)

8 Mr. Md. Zaheer Kitchen Attendant (Kitchen)

9 Mr. Mansoor Ali Kitchen Attendant

10 Mr. Mansoor Ahmad Hall Attendant (Bearer)

11 Mr. Istikhar Ali Khan Kitchen Attendant

12 Mr. Aijaz Ahmad Hall Attendant (Bearer)

DINING HALL STAFF


Ext : 0571-2701769Int : 3290 & 3291

Phone {




No.

130


Contd...


No.

131

13 Mr. Shareef Ahmad Hall Attendant (Bearer)

14 Mr. Ashfaq Ali Helper (Kitchen)

15 Mr. Taufiq Ahmad Helper (Rotiwala)

16 Mr. AbidHussain Helper (Helper Rotiwala)

17 Mr. Mohd. Yaseen Helper (Helper Rotiwala)

18 Mr. Shakeel Ansari Helper (Bearer)

19 Mr. AmeerMohd. Khan Hall Attendant (Bearer)

20 Mr. Israr Khan Gate Keeper (Munshi)

21 Mr. Zakir Ali Cook (Rotiwala)

22 Mr. Abdul Wahid Hall Attendant (Bearer)

23 Mr. Shamsher Ali Khan Kitchen Attendant

24 Mr. Ali Ahmad Helper (Bearer)

25 Mr. Ashraf Ali Beg Hall Attendant (Kitchen )

26 Mr. Abdul Aziz Khan Kitchen Attendant


Ext : 0571-2701769Int : 3290 & 3291


Phone {

Contd...

Ext : 0571-2701769Int : 3290 & 3291



Phone {

132



No.

27 Mr. Sarmast Ali Cook

28 Mr. Shameem Ahmed Hall Attendant (Bearer)

29 Mr. Sharif Ahmad Cook

30 Mr. Mohd. Yunus Khan Hall Attendant (Bearer)

31 Mr. Dilshad Ali Cook

32 Mr. Najmuddin Cook

33 Mr. Nafis Ahmad Kitchen Attendant (Bearer)

34 Mr. Saleem Office Attendant (Kitchen)

35 Mr. JaanMohd. Daily Wager (Unskilled) (Bearer)

36 Mr. Muhammad Mushtaq Daily Wager (Unskilled) (Bearer)

37 Mr. Arman Ahmad Daily Wager (Unskilled) (Bearer)

38 Mr. AbidHussain Daily Wager (Unskilled) (Bearer)

39 Mr. Kamal Ahmad Daily Wager (Skilled), Cook

40 Mr. SuhailSagheer Daily Wager (Unskilled) (Kitchen)


133


No.

41 Mr. ZiaurRehman Daily Wager (Unskilled) (Bearer)

42 Mr. Ateeq Ahmad Daily Wager (Unskilled) (Bearer)

43 Mr. Afzal Ahmad Daily Wager (Unskilled) (Bearer)

44 Mr. Nadeem Ahmad Daily Wager (Unskilled)

45 Mr. Mohd. Sabir Daily Wager (Unskilled) (Rotiwala)

46 Mr. Mohammad Firdaus Daily Wager (Unskilled) (Munshi)

47 Mr. Wahid Ali Daily Wager (Unskilled) (Kitchen)

48 Mr. Rizwan Khan Daily Wager (Unskilled) (Bearer)

49 Mr. Mohd. Nadeem Daily Wager (Unskilled) (Bearer)

50 Mr. Mohd. Saleem Daily Wager (Unskilled) (Bearer

51 Mr. Istekhar Ahmad Daily Wager (Unskilled) (Bearer)

52 Mr. Gayasuddin Daily Wager (Unskilled) (Bearer)

53 Mr. Anwar Ali Daily Wager (Unskilled) (Bearer)

54 Mr. M. Zahid Daily Wager (Unskilled) (Bearer)

Ext : 0571-2701769Int : 3290 & 3291



Phone {

Contd...


134


No.

55 Mr. Mahboob Ali Daily Wager (Unskilled) (Bearer)

56 Mr. Safruddin Daily Wager (Unskilled) (Bearer)

57 Mr. Salman Khan Daily Wager (Unskilled) (Bearer)

58 Mr. Saleemuddin Daily Wager (Unskilled) (Bearer)

59 Mr. Istyak Ali Daily Wager (Unskilled) (Bearer)

60 Mr. Hayat Mohd. Daily Wager (Unskilled) (Bearer)

61 Mr. Rahat Ali Daily Wager (Unskilled) (Bearer)

62 Mr. Tauseef Ahmad Daily Wager (Unskilled) (Bearer)

63 Mr. Mohd. Azeem Khan Daily Wager (Unskilled) (Bearer)

64 Mr. Munne Khan Daily Wager (Clerical) (Munshi)

Ext : 0571-2701769Int : 3290 & 3291



Phone {

by Asrar-ul-Haq Majaaz

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