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
Editorial Board(English Section)
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Censor (English)
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Printed at International Printing Press, Aligarh #09358217353
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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CONTENTS
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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
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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
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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
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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
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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
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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.
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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.
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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
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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
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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".
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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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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
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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.
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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.
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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!
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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.”
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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
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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
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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
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IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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.
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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.
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IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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.
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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.
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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
Adnan AnwerClass XI - [PCM]
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.
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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 ?
Adnan AnwerClass XI - [PCM]
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
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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??”
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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
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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
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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
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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
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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.
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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
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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!
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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
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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
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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
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"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,
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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
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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.
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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
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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
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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.
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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.
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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,
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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.
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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
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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)
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
"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
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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
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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.
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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
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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
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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
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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
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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!
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"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
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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
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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
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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
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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
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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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.
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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.
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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
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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
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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.
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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,
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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
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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?
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(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
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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
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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.
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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
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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
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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
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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
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(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.
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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.
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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.
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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
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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’.
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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
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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
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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
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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
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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.
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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
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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
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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:
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"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
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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."
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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
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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
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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
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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
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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
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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"
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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.
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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
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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.
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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
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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
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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
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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
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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
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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
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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
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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.
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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.
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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
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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
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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
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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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 :
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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,
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IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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
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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
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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
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
Allama Iqbal Hall,Aligarh Muslim University,Aligarh.
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
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Allama Iqbal Hall,Aligarh Muslim University,Aligarh.
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S.Name of the Employee Designation/Assigned Duty
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
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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
IqbalIqbalIqbalIqbalIqbal 20122012201220122012
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Allama Iqbal Hall,Aligarh Muslim University,Aligarh.
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No.
130
Allama Iqbal Hall,Aligarh Muslim University,Aligarh.
Contd...
S.Name of the Employee Designation/Assigned Duty
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
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IqbalIqbalIqbalIqbalIqbal 20122012201220122012
S.Name of the Employee Designation/Assigned Duty
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)
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S.Name of the Employee Designation/Assigned Duty
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)
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S.Name of the Employee Designation/Assigned Duty
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)
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by Asrar-ul-Haq Majaaz
Iqbal 2012
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