இறுதி போட்டியில்
அஸ்ஸலாமு அலைக்கும்
என் இனிய சகோதரர்களுக்கு முஹம்மது பைசல் எழுதிக்கொள்வது நான் இறைவன் அருளால் குரல் தகுதி போட்டியில் இறுதி போட்டியில் உள்ளேன்.இதன் முடிவு இன்ஷா அல்லாஹ் இருபத்திஎட்டாம் தேதி வெளியிடுவதாக அறிவித்துள்ளார்கள்.தங்கள் உதவிக்கு நன்றி.கீழ்க்கண்ட செய்திகளை அனைவர்களுக்கும் ஈமெயில் மூலம் அனுப்புமாறு அன்புடன் கேட்டுக்கொள்கிறேன் நிறைய நண்பர்களுக்கு ஒட்டு
அளிப்பது குறித்த விளக்கம் மீண்டும் அனுப்பவும் இந்தப் போட்டியில் பைசல் அவர்கள் வெற்றி பெற "FAISAL" என்று டைப் செய்து வானொலியில் தரப்படும் தொலைபேசி எண் 5171-க்கு எஸ்.எம்.எஸ். அனுப்பி தங்கள் வாக்குகளைப் பதிவு செய்யவும்.
இனிவரும் நாட்களில் ஒவ்வொரு இரவு 10pm மணிமுதல் 11pm மணி வரை Radio Hello 89.5 FM கேட்கத் தவறாதீர்கள்.
yours
A.Mohamed faisal
faizalhasee@yahoo.co.in
Sunday, April 18, 2010
When London, Tokya, Singapore and Hong Kong can become hub and house of Islamic Finance why not Mumbai or Cochin?
When London, Tokya, Singapore and Hong Kong can become hub and house of Islamic Finance why not Mumbai or Cochin?
H Abdur Raqeeb explains finer points of Islamic Banking to Mr Naro Naramain Meena. At left is Engr Md Saleem
A delegation concisting of Engineer Muhammed Saleem, President, Jamaat e Islami Hind, Rajasthan and Mr. H Abdur Raqeeb, General Secretary, Indian Centre for Islamic Finance met Naro Naramain Meena, Ministry of Statefor Finance in New Delhi to discuss the feasibility of Interest Free Islamic Banking in India.
Mr. Engineer Saleem submitted a Memorandum on behalf of Rajasthan Muslim Forum, which is an umbrella organisation consisting of Jamaat e Islami Hind, Mansuri Panchayath, All India Majlise Mushawara, Progressive Muslim Front, Indian Union Muslim League, Association for Protection of Civil Rights and host of other organisations and associations. Memorandum requested to accept the recommendation of Dr. Raghuram Rajan, Chairman, Committee on Financial Sector Reforms to create a framework for Interest Free banking in our great country.
Mr. Saleem urged in the Memorandum that Islamic banking is not only for Muslim but also helpful for Minorities and Marginalised and shared the recent statement of MS Swaminathan, Father of Green revolution that Islamic Banking can be solution for farmer’s suicide in Vidarbha.
Mr. H Abdur Raqeeb added that 40% customer of Malaysia and 20 % customer of Islamic bank Britain are Non Muslims.
Mr. H Abdur Raqeeb also submitted the important documents related to the methods and techniques adopted by the Modern and Secular countries to create level playing field for conventional and Islamic Banking and argued that when London, Tokya Singapore and Hong Kong can become hub and house of Islamic Finance why not Mumbai or Cochin?
The honourable Minister assured that he would go through the documents in detail and will have discussion with his officials and higher authorities regarding the issue
--
Mohammed Sadath
Office executive,
Indian Center for Islamic Finance
H Abdur Raqeeb explains finer points of Islamic Banking to Mr Naro Naramain Meena. At left is Engr Md Saleem
A delegation concisting of Engineer Muhammed Saleem, President, Jamaat e Islami Hind, Rajasthan and Mr. H Abdur Raqeeb, General Secretary, Indian Centre for Islamic Finance met Naro Naramain Meena, Ministry of Statefor Finance in New Delhi to discuss the feasibility of Interest Free Islamic Banking in India.
Mr. Engineer Saleem submitted a Memorandum on behalf of Rajasthan Muslim Forum, which is an umbrella organisation consisting of Jamaat e Islami Hind, Mansuri Panchayath, All India Majlise Mushawara, Progressive Muslim Front, Indian Union Muslim League, Association for Protection of Civil Rights and host of other organisations and associations. Memorandum requested to accept the recommendation of Dr. Raghuram Rajan, Chairman, Committee on Financial Sector Reforms to create a framework for Interest Free banking in our great country.
Mr. Saleem urged in the Memorandum that Islamic banking is not only for Muslim but also helpful for Minorities and Marginalised and shared the recent statement of MS Swaminathan, Father of Green revolution that Islamic Banking can be solution for farmer’s suicide in Vidarbha.
Mr. H Abdur Raqeeb added that 40% customer of Malaysia and 20 % customer of Islamic bank Britain are Non Muslims.
Mr. H Abdur Raqeeb also submitted the important documents related to the methods and techniques adopted by the Modern and Secular countries to create level playing field for conventional and Islamic Banking and argued that when London, Tokya Singapore and Hong Kong can become hub and house of Islamic Finance why not Mumbai or Cochin?
The honourable Minister assured that he would go through the documents in detail and will have discussion with his officials and higher authorities regarding the issue
--
Mohammed Sadath
Office executive,
Indian Center for Islamic Finance
IFT's New Book by Dr. V. Abdur Rahim
IFT's New Book by Dr. V. Abdur Rahim
New Book Published
Straight Off the Press!
A Treasure Trove of Knowledge
For Your Classical Collection
Titled:
“Both These Lights Emanate
From The Same Niche”
(Arabic-English)
Lexical and Grammatical Study of
Classical Hadith Story
By
Dr. V. Abdur Rahim
* Hadiith of Umm Salamah رضيَ اللهُ عنها
* Complete Translation of Hadiith is placed facing the Arabic text;
* Extensive Lexical and Grammatical Notes;
* Additional Notes;
* Host of Exercises;
* Catalogue of Some Important Grammatical and Lexical Issues Discussed in the Notes;
* Large, clear font;
Spacious lay-out;
Harakaat placed on every word;
* New release is the translation of the Shaykh’s current hadiith book compiled and expounded in Arabic, titled:
إنَّهُمَا مِنْ مِشْكَاةٍ وَاحِدَةٍ
قِصَّةُ الْمُسْلِمِينَ الْمُهَاجِرِينَ إلى الْحَبَشَةِ :
شَرْحُ الْحَدِيثِ،
شَرْحًا لُغَوِيًا.
* Arabic-English release has new features;
* Here is the publisher and author’s introductions to the release of:
“ Both These Lights Emanate From the Same Niche ” :
------------------------------
Publisher’s Note
“ It is a source of great pride and pleasure to be able to present to our readers all over the world this latest work of the great Arabic scholar, Dr. V. Abdur Rahim, titled:
“Both These Lights Emanate From The Same Niche”
This is a classical Arabic text dealing with the siirah of the Prophet (pbuh) which the author has treated with extensive lexical and grammatical annotation to help readers fully comprehend the text.
This and his other books based on annotated Qur’aanic and hadiith texts, reflect the author’s conviction that the best way to teach Arabic grammar, is to expose the students to living texts of the language.
He likens this methodology of teaching the language, to a conducted tour of an ancient, historical site .....”
H. Abdur Raqeeb
General Secretary
Islamic Foundation Trust
Preface
[by Dr. V. Abdur Rahim]
“ Like my book ‘From Esfahan To Madinah’ , this book also presents an annotated classical Arabic text.
The passage I have chosen to annotate in this book, is from the famous biography of the Prophet صلى الله عليه وسلم known as Siirat ibn Hishaam, and the passage deals with the emigration of a group of the early Muslims to Abyssinia to escape the persecution of the Makkans.
Like its predecessor, this book is also meant for those who have completed the Madinah Arabic Programme, - i.e. the three parts of Duruus al-Lughah al-‘Arabiyyah [by the author], or have attained proficiency in Arabic equivalent to it.
As my aim in such works is to bring the reader closer to the Glorious Qur’aan, and to teach him as many Qur’aanic words and grammatical patterns as possible, I have given in this book also copious quotations from the Qur’aan.
In order to benefit from these materials to the utmost, the reader is advised to read the aayaat in full and in their context using a good translation of the Qur’aan like ‘A Word For Word Meaning of the Qur’an ’ by Dr. M. Mohar Ali rahimahullaah which has copious lexical and grammatical notes.
In conclusion, I thank Allah subhaanahu wa ta’aalaa for helping me to write this book, and sincerely pray for His help to serve the language of His Glorious Book better. ”
V. Abdur Rahim
Madinah
Ramadaan 27, 1430
31.12.2009 CE
------------------------------
Published by
Islamic Foundation Trust,
March 2010 CE
Can purchase a copy by writing to:
iftchennai12@gmail.com
New Book Published
Straight Off the Press!
A Treasure Trove of Knowledge
For Your Classical Collection
Titled:
“Both These Lights Emanate
From The Same Niche”
(Arabic-English)
Lexical and Grammatical Study of
Classical Hadith Story
By
Dr. V. Abdur Rahim
* Hadiith of Umm Salamah رضيَ اللهُ عنها
* Complete Translation of Hadiith is placed facing the Arabic text;
* Extensive Lexical and Grammatical Notes;
* Additional Notes;
* Host of Exercises;
* Catalogue of Some Important Grammatical and Lexical Issues Discussed in the Notes;
* Large, clear font;
Spacious lay-out;
Harakaat placed on every word;
* New release is the translation of the Shaykh’s current hadiith book compiled and expounded in Arabic, titled:
إنَّهُمَا مِنْ مِشْكَاةٍ وَاحِدَةٍ
قِصَّةُ الْمُسْلِمِينَ الْمُهَاجِرِينَ إلى الْحَبَشَةِ :
شَرْحُ الْحَدِيثِ،
شَرْحًا لُغَوِيًا.
* Arabic-English release has new features;
* Here is the publisher and author’s introductions to the release of:
“ Both These Lights Emanate From the Same Niche ” :
------------------------------
Publisher’s Note
“ It is a source of great pride and pleasure to be able to present to our readers all over the world this latest work of the great Arabic scholar, Dr. V. Abdur Rahim, titled:
“Both These Lights Emanate From The Same Niche”
This is a classical Arabic text dealing with the siirah of the Prophet (pbuh) which the author has treated with extensive lexical and grammatical annotation to help readers fully comprehend the text.
This and his other books based on annotated Qur’aanic and hadiith texts, reflect the author’s conviction that the best way to teach Arabic grammar, is to expose the students to living texts of the language.
He likens this methodology of teaching the language, to a conducted tour of an ancient, historical site .....”
H. Abdur Raqeeb
General Secretary
Islamic Foundation Trust
Preface
[by Dr. V. Abdur Rahim]
“ Like my book ‘From Esfahan To Madinah’ , this book also presents an annotated classical Arabic text.
The passage I have chosen to annotate in this book, is from the famous biography of the Prophet صلى الله عليه وسلم known as Siirat ibn Hishaam, and the passage deals with the emigration of a group of the early Muslims to Abyssinia to escape the persecution of the Makkans.
Like its predecessor, this book is also meant for those who have completed the Madinah Arabic Programme, - i.e. the three parts of Duruus al-Lughah al-‘Arabiyyah [by the author], or have attained proficiency in Arabic equivalent to it.
As my aim in such works is to bring the reader closer to the Glorious Qur’aan, and to teach him as many Qur’aanic words and grammatical patterns as possible, I have given in this book also copious quotations from the Qur’aan.
In order to benefit from these materials to the utmost, the reader is advised to read the aayaat in full and in their context using a good translation of the Qur’aan like ‘A Word For Word Meaning of the Qur’an ’ by Dr. M. Mohar Ali rahimahullaah which has copious lexical and grammatical notes.
In conclusion, I thank Allah subhaanahu wa ta’aalaa for helping me to write this book, and sincerely pray for His help to serve the language of His Glorious Book better. ”
V. Abdur Rahim
Madinah
Ramadaan 27, 1430
31.12.2009 CE
------------------------------
Published by
Islamic Foundation Trust,
March 2010 CE
Can purchase a copy by writing to:
iftchennai12@gmail.com
சகோதர யுத்தம் சமுதாயத்திற்கு தீங்கு!
சகோதர யுத்தம் சமுதாயத்திற்கு தீங்கு!
(டாக்டர் ஏ.பீ.முகம்மது அலி ஐ.பீ.எஸ்.(ஓ)
என் இனிய சகோதர சகோதரிகளே!
உங்களுடன் சில மாதங்களாக சமுதாய பிரச்னைகளையும் அதற்கான தீர்வுகளையும் மின் அஞ்சல்கள் மூலம் தொடர்பு கொண்டு வருகிறேன். முன்பெல்லாம் கதைகள், கட்டுரைகள் பத்திரிக்கைகள், புத்தகங்களில தான் படிப்போம். ஆனால் இன்று சுழழும் மின்சார உலகத்தில் அலுவல்களுக்கிடையே சில நேரம் மின் அஞ்சலை உபயோகமான தகவல்களைப் பெறவும், நண்பர்கள் உறவினர்களுடன் சில நொடிகள் சம்பாசனை செய்யவும் உபயோகப்படுத்துகிறோம். ஆனால் அந்த சாதனங்களையே தனது சொந்த விருப்பு, வெறுப்புகளைக் கொட்டித்தீர்க்கும் வழிகளாக கருதினால் படிப்பவர்கள் மனதில் பாதிப்பினை ஏற்படுத்தாதா? அந்த செயல்களைத்தான் நான் சில நாட்களாக சில சமுதாய ஊடகங்களிலும், மின் அஞ்சல்களிலும் பார்த்து வருகிறேன்;. நீங்களும் பார்த்து படித்திருப்பீர்கள். அவை சரிதானா? என்பது தான் என் கேள்வி.
1998 ஆம் ஆண்டு கோவைக் கலவரத்தில் பாதிக்கப் பட்ட இஸ்லாமிய சமூதாயத்திற்காக குரல் எழுப்பிய சமுதாய தொண்டு நிறுவனம் ஜனாப். ஜெயினுலாப்தீன்-பாக்கர்-ஜவஹர்அலி-ஜவஹருல்லாஹ் கூட்டுத் தலைமையில் த.மு.மு.க என்று இயங்கி வந்தது. அந்த அமைப்புதான் பெண்கள் தெருவிற்கு வந்து முஸ்லிம்களுக்காக குரல் ஏழுப்பிய முதல் இஸ்லாமிய இயக்கமாக இருந்து வந்தது. துரதிஸ்டமாக அந்த இயக்கம் மூனறாக உடைந்து ஒரு இயக்கத்திற்கு ஜெயினுலாபுதீனும், மற்றொரு இயக்கத்திற்கு எஸ்.எம். பாக்கரும், மூன்றாவது இயக்கத்திற்கு ஹைதர் அலியும்-ஜவஹருல்லாஹ்வும் தலைவர்களாக இருக்கின்றனர். ஹைதர் அலி-ஜவஹிருல்லாஹ் தலைமயையிலான இயக்கம் அரசியல் மனிதநேய கட்சியினை 2009பிப்ரவரி மாதம் பாராளுமன்ற தேர்தலுக்கு முன்பு தொடங்கியது. மற்ற இரண்டு இயக்கமும் சமதாய இயக்கமாக இயங்கி வருகிறது. ஆனால் தேர்தல் நேரத்தில் தங்கள் ஆதரவுகளினை வௌ;வேறு அரசியல் கட்சிகளுக்கு தெரிவித்து வருகின்றனர். நான் மேலே குறிப்பிட்ட நால்வரும் மிகவும் திறமை சாலிகள்-சிறந்த பேச்சாளர்கள்-ஆற்றல் மிக்கவரகள். ஒருவரை விட ஒருவர் சலைத்தவரில்லை. ஒரு இயக்கம் என்று இருந்தாலோ அல்லது தலைவர்கள் பல இருந்தாலோ அவர்களுக்குள் கருத்து வேறுபாடு இருக்கத்தான் செய்யும். ஆனால் அவைகள் சந்திக்கு வரக்கூடாது என்பது தான் என் ஆதங்கம்.
26.01. 2010 அன்று மதுரையில் நடந்த குடியரசு தின விழா பாப்புலர் ப்பிரண்ட் ஆப் இந்தியா நடத்திய அணி வகுப்பிலும் 30-31;.01.2010 அன்று திருச்சி ஜமாத்தில் உலாமா நடத்திய கூட்டத்திலும், பிப்ரவரியில் முஸ்லிம் லீக் ஆபிஸில் நடந்த கட்டாயத்திருமணச்சட்ட ஆலோசனைக் கூட்டத்திலும், மார்ச்சில் ஹோட்டல் பிரசிடண்ட்டில் நடந்த இட ஒதிக்கீடு ஆலோசனைக் கூட்டத்திலும் பெரும்பாலான சமுதாய இயக்கங்கள் தங்களது கருத்துக்களை எடுத்துச் சொல்லி இஸ்லாமியர் ஒற்றுமையினை வெளிக் காட்டின என்பது பாராட்டக் கூடியது. ஆனால் அந்த ஒற்றுமை சீர்குழைந்து விடுமோ என்று சமீப கால அறிக்கைப் போர்களால் அச்சமாக உள்ளது. சகோதர யுத்தத்தில் பதவியிழந்த கதையினை மகாபாரதத்தில் நாம் படிக்கவில்லையா? காட்டில் தனித்தனியே மேய்ந்த நான்கு காளை மாடுகள் புலிக்கு பலியான கதை மறந்து விட்டோமா?
சமீபத்தில் நடந்த இலங்கைப் போரில் ஏன் தமிழர்கள் தோற்றார்கள்? அங்கு தமிழ் ஈழ விடுதலையென்று முதலில் முஸ்லிம்களை கிழக்கு மத்திய இலங்கையிலிருந்து விரட்டினார்கள், அதன் பின்பு விடுதலை இயக்கத்தில் சகோதரர்களாக இருந்த உமா மகேஸ்வரன், பத்மநாபா, மாத்தையா, ஸ்ரீசபா ரத்தினம், தமிழ் தலைவர் அமிர்தலிங்கம், முன்னாள் முதல் மேயர் யோகேஸ்வரன், வெளியுரவு அமைச்சர் கதிர்காமர் ஆகியோர்களை துப்பாக்கி குண்டுகளுக்கு பலியாக்கினார்கள். ஆகவே அந்த இயக்கம் இன்று இலங்கையில் வேரறுக்கப்பட்டது.
நமது சமூதாயம் ஹிந்துத்துவா வெறியர்களால் பல திசைகளிலும் தாக்கப்பட்டு வருகிறார்கள். எப்போது இஸ்லாமிய ஒற்றுமை குலையும் அதில் மீன் பிடிக்கலாம் என எதிர் நோக்கிக் கொண்டிருக்கிறார்கள். ஆர்.எஸ்.எஸ் தலைவர் பகவத் என்ன சொல்கிறார் தெரியுமா? இந்தியாவில் உள்ள அனைவரும் இந்துக்களே, அப்படி இல்லையென்றால் இந்தியாவினை விட்டு வெளியேறி விடலாமாம். நேற்றைய இரவு (13.04.2010) டி.வி. செய்திகளை பார்த்துக் கொண்டிருந்தவர்களுக்கு ஒரு உண்மை நிகழ்ச்சியினைப் பார்த்துக் அதிர்ந்திருப்பார்கள். அதில் சீனாவிலுள்ள ஒரு மிருகக் காட்சி சாலையில் ஐந்து புலிகள் கொண்ட கூண்டின் மேலே ஏழு வயது சிறுமி 26 அடி உயர கம்பியில் நடக்கிறாள.; அந்த சிறுமி எப்போது கீழே விழுவாள் அவளை சாப்பிடலாம் என்று வாயைப் பிழந்து அன்னாந்து பார்த்துக் கொண்டு இருந்தன. ஒரு கட்டத்தில் அந்த சிறுமி கீழே விழப்பார்க்கிறாள் அப்போது அவள் முதுகில் கட்டியிருந்த கம்பியால் அவள் தப்பித்துக் கொள்கிறாள். அந்த சமயத்தில் புலிகள் மேலே பாய்ந்தன. அவைகளின் பசியினைப் போக்க வெள்ளைப் புறா ஒன்றை மிருகக்காட்சிசாலை அதிகாரி மேலேயிருந்து போடுகிறார். அதனை ஒரு புலி கவ்விக் கொண்டு ஓடுகிறது. இதில் நமக்கு ஒரு படிப்பினை இருக்கிறது. அதாவது சிறிமியினை சிறுபான்மை சமூகம் என்றும் அந்த சமூகத்தினை ஒழிக்க நேரம் காத்திருக்கும் புலிகளாக ஹிந்துத்துவா அமைப்புகள் என்றும், அந்த புலிகளிடமிருந்து சிறிமியைக் கம்பி அல்லாஹ்வின் பாசக்கயிறு என்றும் கொள்ளலாம். நமது சமுதாயம் எப்போது வேறுபடும் அதில் மஞ்சள் குளிக்கலாம் என எதிர் பார்த்துக் கொண்டிருக்கிற வேளையில் நமது சகோதர யுத்தத்திளை வெளியுலகத்திற்கு வெளிச்சம் போட்டுக் காட்டுவது தேவைதானா?
இந்தச் சமயத்தில் மறைந்த கண்ணியமிகு காயிதே மில்லத் அவர்கள் அலிகார் கூட்டத்தில் 5.5.1970ந்தேதி சமுதாய ஒற்றுமை குறித்து பேசியதினை உங்கள் கவனத்திற்கு கொண்டு வருகிறேன். “நாம் சிறுபான்மை மக்களாக வாழ்ந்து வருகிறோம். சிறுபான்மை மக்களுக்கு ஒற்றுமை மிக,மிக அவசியம். பெரும்பான்மை சமூகத்தினர் எத்தனைக் கட்சியில் வேண்டுமானாலும் பிரிந்து இருக்கலாம், ஆனால் சிறுபான்மை முஸ்லிம்கள் அப்படி பிரிந்து வாழ முடியாது. அவர்கள் சேர்ந்து வாழக் கடமைப்பட்டிருப்பது குர்ஆனின் கட்டளையாகும். இறைவனின் போதனையை முஸ்லிம்கள் ஏற்று நடந்து ஒற்றுமையாக வாழ்ந்து வந்த காலம் வரை சிறப்பாகவே வாழ்ந்தார்கள். முஸ்லிம்கள் இன்றைய தாழ்ந்த நிலை ஏன்? எப்போது முஸ்லிம்கள் இறைவனின் ஒற்றுமை என்ற கயிறைப் பற்றிப் பிடித்துக் கொள் என்ற வசனத்ததை மறந்தோமோ அப்போதே நாம் தரம் தாழ்ந்து விட்டோம். ஜனநாயகத்தில் அரசிலில் பங்கு பெறாமல் நாம் எப்படி வாழ முடியும்? பிற சமுதாயத்தினர்க்கு வேண்டுமானால் அரசியல் வேறு மதம் வேறு என்றிருக்கலாம், ஆனால் முஸ்லிம்களுக்கோ மதமும், அரசியலும் ஒன்றாக இணைந்தே இருக்கின்றன…இந்திய சுதந்திரத்திற்குப் பின் முஸ்லிம்லீக் பணியைத் தொடர்ந்து செய்து வந்த மாநிலங்களில் முஸ்லிம்களின் நிலை திருப்திகரமாக இருக்கிறது. முஸ்லிம்கள் ஸ்தாபன ரீதியில் இயங்காத மாநிலங்களில் தான் அவர்கள் வாழ்வு அவலநிலை அடைந்துள்ளது. மாற்றம் காண வேண்டுமென்றால் இறைவனின் போதனைப் படி ஒன்று சேர வேண்டும்…” அவரது சொற்பொழிவு தொலை நோக்க பார்வையில்லையா?
அமெரிக்காவில் முன்னாள் ஜனாதிபதி ரீகனிடம் உள்நாட்டு இணைச்செயலாளராக இருந்த ராபர்ட் என்பவர் சமீபத்தில் பேசும் போது, ‘ உலக முஸ்லிம்களின் தோல்விக்கு அவர்களின் ஒற்றுமையின்னையே காரணம் என்று சொல்லி அதற்கு உதாரணமாக பாலஸ்தீனம், இராக், ஆப்கானிஸ்தான’ போன்ற நாடுகளை எடுத்துச் சொல்லியுள்ளதாக ஊடகங்கள் சொன்னது. அதனையே நானும் இங்கே வலியுறுத்த விறும்புகிறேன்.
சகோதர யுத்திற்கு எந்த அளவு குரோதத்தினை வளர்க்கும் என்று தமிழ்நாட்டில் நடந்த உண்மை நிகழ்ச்சியினை உங்கள் பார்வைக்கு வைக்கிறேன். தி.மு.க 1972 ஆம் ஆண்டு பிரிந்து தி.மு.க மற்றும் அ.தி.மு.க என்று செயல் பட்டு வந்தன. 1977 ஆம் ஆண்டு அ.தி.மு.க ஆட்சிக்கு வந்தது. அப்போது ஜனதா கட்சி ஆட்சி மத்தியில் இருந்தது. ஒரிஸ்ஸாவில் பிஜூ பட்னாயக் முதல்வராக இருந்தார். அவர் தி.மு.க மற்றும் அதிமுக தலைவர்களிடையே செல்வாக்கு மிக்கவர். அவர் இரண்டு கட்சிகளையும் தமிழகத்தில் இணைத்து செயல்பட்டால் சிறப்பாக தமிழகம் இருக்கும் என்ற எண்ணத்தில் இரண்டு தலைவர்களையும் சந்தித்து ஒற்றுமை முயற்சி எடுத்தார். ஆனால் அது முடியாமல் போனது. ஏன் என்று சமீபத்தில் தி.மு.க தலைவர் விளக்கினார். அதன் விளைவு எவ்வாறு இருந்தது என்றால் தி.மு.கவில் மறைந்த திருவில்லிப்புத்தூர் எம்.எல்.ஏ தாமரைக்கனி தி.மு.க.வில் இருந்ததால் அவர் மறைவிற்கு ஈமச்சடங்கில் கலந்து கொள்ள அப்போது அதிமுக அமைச்சராக இருந்த அவருடைய மூத்த மகன் தங்க தமிழ் செல்வன் செல்லவில்லை என்றால் கொடுமையாக தெரியவில்லையா உங்களுக்கு? அந்த நிலை ஒற்றுமையினை வலியுறுத்தும் இஸ்லாமிய சமுதாயத்திலும் வேண்டுமா? ரஸ_லல்லா மதீனாவில் செய்து கொண்ட முதல் ஒப்பந்தமே அன்சாரிகள், முஹாஜிர்கள், முஸ்ரிக்கர்களை இணைக்கும் ஒப்பந்தம் என்றால் மிகையாகுமா? அவரகள்; வழி வந்த நாம் இரண்டு பட்டுப்போகலாமா?
ஆகவே பல அமைப்புகள் வைத்திருக்கும் தலைவர்கள் கீழ்கண்ட கோட்பாடுகளைக் கடைப்பிடித்தால் வேண்டத்தகாத நிகழ்வுகளை தவிர்க்கலாம்:
அமைப்புகள் தங்கள் இயக்க வேலைகளில் ஈடுபடும்போது தனிப்பட்ட வெறுப்புகளை கூட்டங்களிலோ அல்லது ஊடகங்களிலோ வெளியிட்டு தலைவர்களின் கண்ணியத்திற்கு தீங்கிழைக்கக் கூடாது.
பொதுவான முஸ்லிம் சமுதாயத்தினைப் பாதிக்கிற செயல்களை ஒன்று கூடி விவாதித்து மேல் நடவடிக்கை எடுக்க வேண்டும். உதாரணத்திற்கு: முத்துப்பேட்டை கலவரம், இட ஒதுக்கீடு, கட்டாய திருமணப்பதிவுச் சட்டம் மைனாரிட்டி கமிஷன் ரிப்போரட்கள் அமல் செய்வது போன்றவை..
அதற்கு வகை செய்யும் முறையில் ஒரு சமுதாய ஒருங்கிணைப்பு குழு அமைக்க வேண்டும். அந்த குழு இரண்டு மாதத்திற்கு ஒரு முறை அல்லது அவசர தேவை ஏற்படும் போது கூடி ஆலோசனை செய்ய வேண்டும்.
சமுதாய இளைஞரகள் வேலை மற்றும் படிப்புகளில் வாய்ப்பினைப் பெற ஆலோசனை மையம் ஒன்றை ஏற்படுத்தி அவர்களுக்கு கல்விக்கடன், ஸகாலர்ஷிப், தொழில் முனைவருக்கு தேவையான தகவல்கள் தந்து உதவி செய்ய வேண்டும்.
(டாக்டர் ஏ.பீ.முகம்மது அலி ஐ.பீ.எஸ்.(ஓ)
என் இனிய சகோதர சகோதரிகளே!
உங்களுடன் சில மாதங்களாக சமுதாய பிரச்னைகளையும் அதற்கான தீர்வுகளையும் மின் அஞ்சல்கள் மூலம் தொடர்பு கொண்டு வருகிறேன். முன்பெல்லாம் கதைகள், கட்டுரைகள் பத்திரிக்கைகள், புத்தகங்களில தான் படிப்போம். ஆனால் இன்று சுழழும் மின்சார உலகத்தில் அலுவல்களுக்கிடையே சில நேரம் மின் அஞ்சலை உபயோகமான தகவல்களைப் பெறவும், நண்பர்கள் உறவினர்களுடன் சில நொடிகள் சம்பாசனை செய்யவும் உபயோகப்படுத்துகிறோம். ஆனால் அந்த சாதனங்களையே தனது சொந்த விருப்பு, வெறுப்புகளைக் கொட்டித்தீர்க்கும் வழிகளாக கருதினால் படிப்பவர்கள் மனதில் பாதிப்பினை ஏற்படுத்தாதா? அந்த செயல்களைத்தான் நான் சில நாட்களாக சில சமுதாய ஊடகங்களிலும், மின் அஞ்சல்களிலும் பார்த்து வருகிறேன்;. நீங்களும் பார்த்து படித்திருப்பீர்கள். அவை சரிதானா? என்பது தான் என் கேள்வி.
1998 ஆம் ஆண்டு கோவைக் கலவரத்தில் பாதிக்கப் பட்ட இஸ்லாமிய சமூதாயத்திற்காக குரல் எழுப்பிய சமுதாய தொண்டு நிறுவனம் ஜனாப். ஜெயினுலாப்தீன்-பாக்கர்-ஜவஹர்அலி-ஜவஹருல்லாஹ் கூட்டுத் தலைமையில் த.மு.மு.க என்று இயங்கி வந்தது. அந்த அமைப்புதான் பெண்கள் தெருவிற்கு வந்து முஸ்லிம்களுக்காக குரல் ஏழுப்பிய முதல் இஸ்லாமிய இயக்கமாக இருந்து வந்தது. துரதிஸ்டமாக அந்த இயக்கம் மூனறாக உடைந்து ஒரு இயக்கத்திற்கு ஜெயினுலாபுதீனும், மற்றொரு இயக்கத்திற்கு எஸ்.எம். பாக்கரும், மூன்றாவது இயக்கத்திற்கு ஹைதர் அலியும்-ஜவஹருல்லாஹ்வும் தலைவர்களாக இருக்கின்றனர். ஹைதர் அலி-ஜவஹிருல்லாஹ் தலைமயையிலான இயக்கம் அரசியல் மனிதநேய கட்சியினை 2009பிப்ரவரி மாதம் பாராளுமன்ற தேர்தலுக்கு முன்பு தொடங்கியது. மற்ற இரண்டு இயக்கமும் சமதாய இயக்கமாக இயங்கி வருகிறது. ஆனால் தேர்தல் நேரத்தில் தங்கள் ஆதரவுகளினை வௌ;வேறு அரசியல் கட்சிகளுக்கு தெரிவித்து வருகின்றனர். நான் மேலே குறிப்பிட்ட நால்வரும் மிகவும் திறமை சாலிகள்-சிறந்த பேச்சாளர்கள்-ஆற்றல் மிக்கவரகள். ஒருவரை விட ஒருவர் சலைத்தவரில்லை. ஒரு இயக்கம் என்று இருந்தாலோ அல்லது தலைவர்கள் பல இருந்தாலோ அவர்களுக்குள் கருத்து வேறுபாடு இருக்கத்தான் செய்யும். ஆனால் அவைகள் சந்திக்கு வரக்கூடாது என்பது தான் என் ஆதங்கம்.
26.01. 2010 அன்று மதுரையில் நடந்த குடியரசு தின விழா பாப்புலர் ப்பிரண்ட் ஆப் இந்தியா நடத்திய அணி வகுப்பிலும் 30-31;.01.2010 அன்று திருச்சி ஜமாத்தில் உலாமா நடத்திய கூட்டத்திலும், பிப்ரவரியில் முஸ்லிம் லீக் ஆபிஸில் நடந்த கட்டாயத்திருமணச்சட்ட ஆலோசனைக் கூட்டத்திலும், மார்ச்சில் ஹோட்டல் பிரசிடண்ட்டில் நடந்த இட ஒதிக்கீடு ஆலோசனைக் கூட்டத்திலும் பெரும்பாலான சமுதாய இயக்கங்கள் தங்களது கருத்துக்களை எடுத்துச் சொல்லி இஸ்லாமியர் ஒற்றுமையினை வெளிக் காட்டின என்பது பாராட்டக் கூடியது. ஆனால் அந்த ஒற்றுமை சீர்குழைந்து விடுமோ என்று சமீப கால அறிக்கைப் போர்களால் அச்சமாக உள்ளது. சகோதர யுத்தத்தில் பதவியிழந்த கதையினை மகாபாரதத்தில் நாம் படிக்கவில்லையா? காட்டில் தனித்தனியே மேய்ந்த நான்கு காளை மாடுகள் புலிக்கு பலியான கதை மறந்து விட்டோமா?
சமீபத்தில் நடந்த இலங்கைப் போரில் ஏன் தமிழர்கள் தோற்றார்கள்? அங்கு தமிழ் ஈழ விடுதலையென்று முதலில் முஸ்லிம்களை கிழக்கு மத்திய இலங்கையிலிருந்து விரட்டினார்கள், அதன் பின்பு விடுதலை இயக்கத்தில் சகோதரர்களாக இருந்த உமா மகேஸ்வரன், பத்மநாபா, மாத்தையா, ஸ்ரீசபா ரத்தினம், தமிழ் தலைவர் அமிர்தலிங்கம், முன்னாள் முதல் மேயர் யோகேஸ்வரன், வெளியுரவு அமைச்சர் கதிர்காமர் ஆகியோர்களை துப்பாக்கி குண்டுகளுக்கு பலியாக்கினார்கள். ஆகவே அந்த இயக்கம் இன்று இலங்கையில் வேரறுக்கப்பட்டது.
நமது சமூதாயம் ஹிந்துத்துவா வெறியர்களால் பல திசைகளிலும் தாக்கப்பட்டு வருகிறார்கள். எப்போது இஸ்லாமிய ஒற்றுமை குலையும் அதில் மீன் பிடிக்கலாம் என எதிர் நோக்கிக் கொண்டிருக்கிறார்கள். ஆர்.எஸ்.எஸ் தலைவர் பகவத் என்ன சொல்கிறார் தெரியுமா? இந்தியாவில் உள்ள அனைவரும் இந்துக்களே, அப்படி இல்லையென்றால் இந்தியாவினை விட்டு வெளியேறி விடலாமாம். நேற்றைய இரவு (13.04.2010) டி.வி. செய்திகளை பார்த்துக் கொண்டிருந்தவர்களுக்கு ஒரு உண்மை நிகழ்ச்சியினைப் பார்த்துக் அதிர்ந்திருப்பார்கள். அதில் சீனாவிலுள்ள ஒரு மிருகக் காட்சி சாலையில் ஐந்து புலிகள் கொண்ட கூண்டின் மேலே ஏழு வயது சிறுமி 26 அடி உயர கம்பியில் நடக்கிறாள.; அந்த சிறுமி எப்போது கீழே விழுவாள் அவளை சாப்பிடலாம் என்று வாயைப் பிழந்து அன்னாந்து பார்த்துக் கொண்டு இருந்தன. ஒரு கட்டத்தில் அந்த சிறுமி கீழே விழப்பார்க்கிறாள் அப்போது அவள் முதுகில் கட்டியிருந்த கம்பியால் அவள் தப்பித்துக் கொள்கிறாள். அந்த சமயத்தில் புலிகள் மேலே பாய்ந்தன. அவைகளின் பசியினைப் போக்க வெள்ளைப் புறா ஒன்றை மிருகக்காட்சிசாலை அதிகாரி மேலேயிருந்து போடுகிறார். அதனை ஒரு புலி கவ்விக் கொண்டு ஓடுகிறது. இதில் நமக்கு ஒரு படிப்பினை இருக்கிறது. அதாவது சிறிமியினை சிறுபான்மை சமூகம் என்றும் அந்த சமூகத்தினை ஒழிக்க நேரம் காத்திருக்கும் புலிகளாக ஹிந்துத்துவா அமைப்புகள் என்றும், அந்த புலிகளிடமிருந்து சிறிமியைக் கம்பி அல்லாஹ்வின் பாசக்கயிறு என்றும் கொள்ளலாம். நமது சமுதாயம் எப்போது வேறுபடும் அதில் மஞ்சள் குளிக்கலாம் என எதிர் பார்த்துக் கொண்டிருக்கிற வேளையில் நமது சகோதர யுத்தத்திளை வெளியுலகத்திற்கு வெளிச்சம் போட்டுக் காட்டுவது தேவைதானா?
இந்தச் சமயத்தில் மறைந்த கண்ணியமிகு காயிதே மில்லத் அவர்கள் அலிகார் கூட்டத்தில் 5.5.1970ந்தேதி சமுதாய ஒற்றுமை குறித்து பேசியதினை உங்கள் கவனத்திற்கு கொண்டு வருகிறேன். “நாம் சிறுபான்மை மக்களாக வாழ்ந்து வருகிறோம். சிறுபான்மை மக்களுக்கு ஒற்றுமை மிக,மிக அவசியம். பெரும்பான்மை சமூகத்தினர் எத்தனைக் கட்சியில் வேண்டுமானாலும் பிரிந்து இருக்கலாம், ஆனால் சிறுபான்மை முஸ்லிம்கள் அப்படி பிரிந்து வாழ முடியாது. அவர்கள் சேர்ந்து வாழக் கடமைப்பட்டிருப்பது குர்ஆனின் கட்டளையாகும். இறைவனின் போதனையை முஸ்லிம்கள் ஏற்று நடந்து ஒற்றுமையாக வாழ்ந்து வந்த காலம் வரை சிறப்பாகவே வாழ்ந்தார்கள். முஸ்லிம்கள் இன்றைய தாழ்ந்த நிலை ஏன்? எப்போது முஸ்லிம்கள் இறைவனின் ஒற்றுமை என்ற கயிறைப் பற்றிப் பிடித்துக் கொள் என்ற வசனத்ததை மறந்தோமோ அப்போதே நாம் தரம் தாழ்ந்து விட்டோம். ஜனநாயகத்தில் அரசிலில் பங்கு பெறாமல் நாம் எப்படி வாழ முடியும்? பிற சமுதாயத்தினர்க்கு வேண்டுமானால் அரசியல் வேறு மதம் வேறு என்றிருக்கலாம், ஆனால் முஸ்லிம்களுக்கோ மதமும், அரசியலும் ஒன்றாக இணைந்தே இருக்கின்றன…இந்திய சுதந்திரத்திற்குப் பின் முஸ்லிம்லீக் பணியைத் தொடர்ந்து செய்து வந்த மாநிலங்களில் முஸ்லிம்களின் நிலை திருப்திகரமாக இருக்கிறது. முஸ்லிம்கள் ஸ்தாபன ரீதியில் இயங்காத மாநிலங்களில் தான் அவர்கள் வாழ்வு அவலநிலை அடைந்துள்ளது. மாற்றம் காண வேண்டுமென்றால் இறைவனின் போதனைப் படி ஒன்று சேர வேண்டும்…” அவரது சொற்பொழிவு தொலை நோக்க பார்வையில்லையா?
அமெரிக்காவில் முன்னாள் ஜனாதிபதி ரீகனிடம் உள்நாட்டு இணைச்செயலாளராக இருந்த ராபர்ட் என்பவர் சமீபத்தில் பேசும் போது, ‘ உலக முஸ்லிம்களின் தோல்விக்கு அவர்களின் ஒற்றுமையின்னையே காரணம் என்று சொல்லி அதற்கு உதாரணமாக பாலஸ்தீனம், இராக், ஆப்கானிஸ்தான’ போன்ற நாடுகளை எடுத்துச் சொல்லியுள்ளதாக ஊடகங்கள் சொன்னது. அதனையே நானும் இங்கே வலியுறுத்த விறும்புகிறேன்.
சகோதர யுத்திற்கு எந்த அளவு குரோதத்தினை வளர்க்கும் என்று தமிழ்நாட்டில் நடந்த உண்மை நிகழ்ச்சியினை உங்கள் பார்வைக்கு வைக்கிறேன். தி.மு.க 1972 ஆம் ஆண்டு பிரிந்து தி.மு.க மற்றும் அ.தி.மு.க என்று செயல் பட்டு வந்தன. 1977 ஆம் ஆண்டு அ.தி.மு.க ஆட்சிக்கு வந்தது. அப்போது ஜனதா கட்சி ஆட்சி மத்தியில் இருந்தது. ஒரிஸ்ஸாவில் பிஜூ பட்னாயக் முதல்வராக இருந்தார். அவர் தி.மு.க மற்றும் அதிமுக தலைவர்களிடையே செல்வாக்கு மிக்கவர். அவர் இரண்டு கட்சிகளையும் தமிழகத்தில் இணைத்து செயல்பட்டால் சிறப்பாக தமிழகம் இருக்கும் என்ற எண்ணத்தில் இரண்டு தலைவர்களையும் சந்தித்து ஒற்றுமை முயற்சி எடுத்தார். ஆனால் அது முடியாமல் போனது. ஏன் என்று சமீபத்தில் தி.மு.க தலைவர் விளக்கினார். அதன் விளைவு எவ்வாறு இருந்தது என்றால் தி.மு.கவில் மறைந்த திருவில்லிப்புத்தூர் எம்.எல்.ஏ தாமரைக்கனி தி.மு.க.வில் இருந்ததால் அவர் மறைவிற்கு ஈமச்சடங்கில் கலந்து கொள்ள அப்போது அதிமுக அமைச்சராக இருந்த அவருடைய மூத்த மகன் தங்க தமிழ் செல்வன் செல்லவில்லை என்றால் கொடுமையாக தெரியவில்லையா உங்களுக்கு? அந்த நிலை ஒற்றுமையினை வலியுறுத்தும் இஸ்லாமிய சமுதாயத்திலும் வேண்டுமா? ரஸ_லல்லா மதீனாவில் செய்து கொண்ட முதல் ஒப்பந்தமே அன்சாரிகள், முஹாஜிர்கள், முஸ்ரிக்கர்களை இணைக்கும் ஒப்பந்தம் என்றால் மிகையாகுமா? அவரகள்; வழி வந்த நாம் இரண்டு பட்டுப்போகலாமா?
ஆகவே பல அமைப்புகள் வைத்திருக்கும் தலைவர்கள் கீழ்கண்ட கோட்பாடுகளைக் கடைப்பிடித்தால் வேண்டத்தகாத நிகழ்வுகளை தவிர்க்கலாம்:
அமைப்புகள் தங்கள் இயக்க வேலைகளில் ஈடுபடும்போது தனிப்பட்ட வெறுப்புகளை கூட்டங்களிலோ அல்லது ஊடகங்களிலோ வெளியிட்டு தலைவர்களின் கண்ணியத்திற்கு தீங்கிழைக்கக் கூடாது.
பொதுவான முஸ்லிம் சமுதாயத்தினைப் பாதிக்கிற செயல்களை ஒன்று கூடி விவாதித்து மேல் நடவடிக்கை எடுக்க வேண்டும். உதாரணத்திற்கு: முத்துப்பேட்டை கலவரம், இட ஒதுக்கீடு, கட்டாய திருமணப்பதிவுச் சட்டம் மைனாரிட்டி கமிஷன் ரிப்போரட்கள் அமல் செய்வது போன்றவை..
அதற்கு வகை செய்யும் முறையில் ஒரு சமுதாய ஒருங்கிணைப்பு குழு அமைக்க வேண்டும். அந்த குழு இரண்டு மாதத்திற்கு ஒரு முறை அல்லது அவசர தேவை ஏற்படும் போது கூடி ஆலோசனை செய்ய வேண்டும்.
சமுதாய இளைஞரகள் வேலை மற்றும் படிப்புகளில் வாய்ப்பினைப் பெற ஆலோசனை மையம் ஒன்றை ஏற்படுத்தி அவர்களுக்கு கல்விக்கடன், ஸகாலர்ஷிப், தொழில் முனைவருக்கு தேவையான தகவல்கள் தந்து உதவி செய்ய வேண்டும்.
டாக்டர் ஏ.பீ.முகம்மது அலி ஐ.பீ.எஸ்.(R)
டாக்டர் ஏ.பீ.முகம்மது அலி ஐ.பீ.எஸ்.(R)
கம்பீரம்” - காவல் துறையின் முக்கிய அடையாளம். இளையான்குடியில் பிறந்து காவல்துறையின் மிகமுக்கியமான உயர் பதவிகளில் பணியாற்றி, கம்பீரமாக வலம் வந்தவர் டாக்டர் ஏ.பீ.முகம்மது அலி ஐ.பீ.எஸ். இவரைப் போல காவல் துறையில் சிகரத்தைத் தொட்டவர் நமது வட்டாரத்தில் இதுநாள் வரை எவரும் இல்லை.
ஏ.பீ. முகம்மது அலி அவர்கள் 1946 ஆம் ஆண்டு ஜூன் மாதம் 15-ம் நாள் பீர் முகம்மது அம்பலம் மற்றும் காதர்பீவி தம்பதியருக்கு மகனாகப் பிறந்தார். இவரது தந்தை பீர் முகம்மது அம்பலம் அவர்கள் மலேசியாவில் வணிகம் செய்து வந்தார்.
முஹம்மது அலி அவர்களின் பள்ளிப் படிப்பு இளையான்குடி மேல்நிலைப் பள்ளியிலேயே அமைந்தது. பள்ளி நாட்களில், 1961 முதல் 1964 வரை தொடர்ந்து என்.சி.சி.-யில் தன்னை இணைத்துக் கொண்டு அதில் சார்ஜண்டாக வலம் வந்தார். பின்னர், பி.யு.சி. படிப்பை சிவகங்கையிலும், இளங்கலை பட்டப்படிப்பினை சென்னை புதுக் கல்லூரியிலும் (1966 முதல் 1969 வரை), முதுகலை எம்.ஏ. பட்டப்படிப்பினை மாநிலக் கல்லூரியிலும் (1969 முதல் 1971 வரை) தொடர்ந்தார்.
சென்னை புதுக்கல்லூரியில் படிக்கும் போதே, கால்பந்து, கபடி, தடகளம் போன்ற விளையாட்டுக்களில் அதிக அக்கறை கொண்டவராய் கல்லூரி அணியில் அங்கம் வகித்தார். சங்கிலிக் குண்டு வீசுவதில் புதுக்கல்லூரியிலும், மாநிலக் கல்லூரியிலும் பரிசுகள் பெற்றதோடு முன்னாள் துணைவேந்தர் ஏ.எல். முதலியார் சார்பாக நடத்தப்படும் விளையாட்டுப் போட்டியிலும் மாநிலக் கல்லூரி சார்பாக கலந்து கொண்டார். புதுக்கல்லூரி தமிழ் பேச்சுப்போட்டியிலும் 1969-ஆம் ஆண்டு கலந்து கொண்டு சிறப்புப் பரிசை மறைந்த பேராசிரியர் சினிபா கவிஞர் புகழ் ந.பாண்டுரங்கனிடம் பெற்றார். சென்னை மெரினா பீச் அருகிலுள்ள பல்கலைக் கழக விடுதி மாணவர் பொதுச் செயலாளராக 1970-ஆம் ஆண்டு பணியாற்றினார். மாநிலக் கல்லூரியின் ‘ஹூமானிட்டீஸ் அசோசியேசன்’ சேர்மனாக பணியாற்றியதோடு, மாநிலக்கல்லூரியில் இறுதி ஆண்டு எம்.ஏ. படிக்கும் போது தமிழ்நாடு சர்வீஸ் கமிசனின் டெபுடி-கலெக்டர், டி.எஸ்.பி.-களுக்கான தேர்வில் கலந்து கொண்டு எழுத்துத் தேர்வில் வெற்றி பெற்றார். ஆனால், நேரடித்தேர்வில் வெற்றி வாய்ப்பினை இழக்க நேரிட்டது. இப்படி, தனது பள்ளி மற்றும் கல்லூரி நாட்களில் தன்னை பல்வேறு துறைகளில் இணைத்துக் கொண்டு அவை அனைத்திலும் திறம்பட செயலாற்றினார்.
டி.எஸ்.பி.யாக மாறிய கல்லூரி விரிவுரையாளர்
பட்டம் பெற்றதும், தஞ்சை அதிராம்பட்டிணம் காதர் முகைதீன் கல்லூரியில் ஒரு விரிவுரையாளராகவே பணியில் சேர்ந்தார். தான் எடுத்துக் கொண்ட எந்தவொரு காரியத்திலும் முழு ஈடுபாட்டுடன் பயணிப்பது இவரது வழக்கமாக இருந்து வந்தது. இவ்வேளையில், அதிராம்பட்டிணம் கல்லூரியில் பணியாற்றிய போதே, தனது விடா முயற்சியால் மும்முறை குரூப்-1 பரிட்சையினைத் தொடர்ந்து எழுதி பின்பு நேரடித் தேர்வில் டி.எஸ்.பி.-யாக 1974-ஆம் ஆண்டு தேர்வு செய்யப்பட்டார். மூன்றாண்கள் ஆற்றிய பேராசிரியர் பதவியை முடித்துக் கொண்டு, மதுரை, சென்னை, கோவை மாநகர்களில் டி.எஸ்.பி. பதவியைத் தொடர்ந்தார். பின்னர், தூத்துக்குடி, சேலம், தர்மபுரி போன்ற சென்சிடிவான ஊர்களில் எஸ்.பி.-யாகவும், சென்னையில் சட்டம்-ஒழுங்கு டி.சி.-யாகவும், விழுப்புரத்தில் டி..ஐ..ஜி.-யாகவும் காவல் துறையின் மிடுக்கான உயர்பதவிகளில் பணியாற்றினார்.
அதிரடி நாயகன்
1988ஆம் ஆண்டு தர்மபரி எஸ்.பியாக இருந்தபோது மறைந்த பாரதப்பிரதமர் ராஜீவ் காந்தி தமிழகம் முழுவதும் விஜயம் செய்தபோது அவருக்கு பாதுகாப்பு அதிகாரியாக பணியாற்றினார்.
தென் மாவட்டங்களான மதுரை, இராமநாதபுரம், திருநெல்வேலி, தூத்துக்குடியில் ஜாதிக் கலவரங்கள் நடந்தன. 1989 மதுரை போடி-தேனி பகுதிகளில் ,1996 ஆம் ஆண்டு ராஜபாளையம்-தாழையூத்து பகுதிகளில் தேவர்-தலித் கலவரத்தின் போதும்-தூத்துக்குடியில் நாடார்-மீன் பரவர் (பெர்ணான்டோ) கலவரத்தின் போதும், 1998-ஆம் ஆண்டு ராமநாதபுரம்-ஆர்.எஸ்.மங்கலம்-திருப்புலானியுலும் தேவர்-தலித் கலவரங்கள் நடந்தபோதும்அதனை எதிர்கொண்டு அடக்குவதிற்காக சென்னையிலிருந்து ஸ்பெஷலாக அனுப்பப்பட்டார். 2000ஆம் ஆண்டு விழுப்புரம்-கடலூர் மாவட்டங்களில் வன்னியர்-தலித் கலவரத்தின் போது அதனை அடக்குவதிற்காக விழுப்புரம் ரேஞ்ச் டி.ஐ.ஜி.-யாக 2000ஆம் ஆண்டு பொறுப்பேற்று திறம்பட செயலாற்றி அதன்மூலம் 2000-ஆம் ஆண்டு சிறந்த பணிக்கான ஜனாதிபதி போலிஸ் மெடலும் பெற்றவர்.
2001 முதல் 2004-ஆம் ஆண்டு முதல் தமிழ்நாடு சி.பி.சி.ஐ.டி டி.ஐ.ஜி.யாக பணியாற்றி புகழ்பெற்றார். 2001-ஆம் ஆண்டு சென்னையில் ஒன்பது மேம்பாலங்கள் கட்டியது சம்பந்தமாக வழக்கில் தற்போதைய முதல்வரை கைது செய்ததின் பேரில் சர்ச்சைக்குள்ளாக்கப்பட்டு, பின்பு முத்திரைத்தாள் மோசடி வழக்கிலும் சேர்க்கப்பட்டு நீதிமன்ற வழக்கினை சந்தித்துக் கொண்டுள்ளார். வழக்கினுக்கூடே மனந்தளராது 2005 ஆம் ஆண்டு நவம்பர் மாதம் பெண் போலீஸ் சமுதாய சேவையினை பற்றி ஆராய்ச்சி செய்து அதன் பலனாக சென்னை பல்கலைகழகத்தில் டாக்டர் பட்டம் மேதகு தமிழக கவர்னரால் இவருக்கு வழங்கப்பட்டது. 2006-ஆம் ஆண்டு ஜூன் 30ந்தேதி பணியில் ஓய்வு பெற்றார்.
இவர் தன் ஆராய்ச்சி நூலையும், ‘ஒரு காக்கிச் சட்டை பேசுகிறது” என்ற தமிழ் நூலையும், ‘எ கிளாரியன் கால் பை எ போலீஸ் ஆபீஸர்’ என்ற ஆங்கில நூலையும் எழுதியுள்ளார். தனது ஓய்வு காலத்தை வீணடிக்காது, சமுதாய பிரச்னைகள் சம்பந்தமாக சுமார் 30 கட்டுரைகளுக்கு மேல் எழுதி அவை யாவும் இஸ்லாமிய ஊடகங்கள், மின் அஞ்சல்களில் பதிவு செய்யப்பட்டு வெளிவந்துள்ளது குறிப்பிடத்தக்கது.
இவருக்கு மிதார் ஜான் பேகம் என்ற மனைவியும், பைசல், சதக்கத்துல்லாஹ் என்ற ஆஸ்திரேலியா மற்றும் அமெரிக்காவில் பொறியாளர்களாக வேலை பார்க்கும் மகன்களும் சமீம், பரிஜான் என்று வெளிநாட்டில் வாழும் மகள்களும் உள்ளனர்.
Thanks : http://www.ilayangudi.org/ily/e107_plugins/content/content.php?content.746
கம்பீரம்” - காவல் துறையின் முக்கிய அடையாளம். இளையான்குடியில் பிறந்து காவல்துறையின் மிகமுக்கியமான உயர் பதவிகளில் பணியாற்றி, கம்பீரமாக வலம் வந்தவர் டாக்டர் ஏ.பீ.முகம்மது அலி ஐ.பீ.எஸ். இவரைப் போல காவல் துறையில் சிகரத்தைத் தொட்டவர் நமது வட்டாரத்தில் இதுநாள் வரை எவரும் இல்லை.
ஏ.பீ. முகம்மது அலி அவர்கள் 1946 ஆம் ஆண்டு ஜூன் மாதம் 15-ம் நாள் பீர் முகம்மது அம்பலம் மற்றும் காதர்பீவி தம்பதியருக்கு மகனாகப் பிறந்தார். இவரது தந்தை பீர் முகம்மது அம்பலம் அவர்கள் மலேசியாவில் வணிகம் செய்து வந்தார்.
முஹம்மது அலி அவர்களின் பள்ளிப் படிப்பு இளையான்குடி மேல்நிலைப் பள்ளியிலேயே அமைந்தது. பள்ளி நாட்களில், 1961 முதல் 1964 வரை தொடர்ந்து என்.சி.சி.-யில் தன்னை இணைத்துக் கொண்டு அதில் சார்ஜண்டாக வலம் வந்தார். பின்னர், பி.யு.சி. படிப்பை சிவகங்கையிலும், இளங்கலை பட்டப்படிப்பினை சென்னை புதுக் கல்லூரியிலும் (1966 முதல் 1969 வரை), முதுகலை எம்.ஏ. பட்டப்படிப்பினை மாநிலக் கல்லூரியிலும் (1969 முதல் 1971 வரை) தொடர்ந்தார்.
சென்னை புதுக்கல்லூரியில் படிக்கும் போதே, கால்பந்து, கபடி, தடகளம் போன்ற விளையாட்டுக்களில் அதிக அக்கறை கொண்டவராய் கல்லூரி அணியில் அங்கம் வகித்தார். சங்கிலிக் குண்டு வீசுவதில் புதுக்கல்லூரியிலும், மாநிலக் கல்லூரியிலும் பரிசுகள் பெற்றதோடு முன்னாள் துணைவேந்தர் ஏ.எல். முதலியார் சார்பாக நடத்தப்படும் விளையாட்டுப் போட்டியிலும் மாநிலக் கல்லூரி சார்பாக கலந்து கொண்டார். புதுக்கல்லூரி தமிழ் பேச்சுப்போட்டியிலும் 1969-ஆம் ஆண்டு கலந்து கொண்டு சிறப்புப் பரிசை மறைந்த பேராசிரியர் சினிபா கவிஞர் புகழ் ந.பாண்டுரங்கனிடம் பெற்றார். சென்னை மெரினா பீச் அருகிலுள்ள பல்கலைக் கழக விடுதி மாணவர் பொதுச் செயலாளராக 1970-ஆம் ஆண்டு பணியாற்றினார். மாநிலக் கல்லூரியின் ‘ஹூமானிட்டீஸ் அசோசியேசன்’ சேர்மனாக பணியாற்றியதோடு, மாநிலக்கல்லூரியில் இறுதி ஆண்டு எம்.ஏ. படிக்கும் போது தமிழ்நாடு சர்வீஸ் கமிசனின் டெபுடி-கலெக்டர், டி.எஸ்.பி.-களுக்கான தேர்வில் கலந்து கொண்டு எழுத்துத் தேர்வில் வெற்றி பெற்றார். ஆனால், நேரடித்தேர்வில் வெற்றி வாய்ப்பினை இழக்க நேரிட்டது. இப்படி, தனது பள்ளி மற்றும் கல்லூரி நாட்களில் தன்னை பல்வேறு துறைகளில் இணைத்துக் கொண்டு அவை அனைத்திலும் திறம்பட செயலாற்றினார்.
டி.எஸ்.பி.யாக மாறிய கல்லூரி விரிவுரையாளர்
பட்டம் பெற்றதும், தஞ்சை அதிராம்பட்டிணம் காதர் முகைதீன் கல்லூரியில் ஒரு விரிவுரையாளராகவே பணியில் சேர்ந்தார். தான் எடுத்துக் கொண்ட எந்தவொரு காரியத்திலும் முழு ஈடுபாட்டுடன் பயணிப்பது இவரது வழக்கமாக இருந்து வந்தது. இவ்வேளையில், அதிராம்பட்டிணம் கல்லூரியில் பணியாற்றிய போதே, தனது விடா முயற்சியால் மும்முறை குரூப்-1 பரிட்சையினைத் தொடர்ந்து எழுதி பின்பு நேரடித் தேர்வில் டி.எஸ்.பி.-யாக 1974-ஆம் ஆண்டு தேர்வு செய்யப்பட்டார். மூன்றாண்கள் ஆற்றிய பேராசிரியர் பதவியை முடித்துக் கொண்டு, மதுரை, சென்னை, கோவை மாநகர்களில் டி.எஸ்.பி. பதவியைத் தொடர்ந்தார். பின்னர், தூத்துக்குடி, சேலம், தர்மபுரி போன்ற சென்சிடிவான ஊர்களில் எஸ்.பி.-யாகவும், சென்னையில் சட்டம்-ஒழுங்கு டி.சி.-யாகவும், விழுப்புரத்தில் டி..ஐ..ஜி.-யாகவும் காவல் துறையின் மிடுக்கான உயர்பதவிகளில் பணியாற்றினார்.
அதிரடி நாயகன்
1988ஆம் ஆண்டு தர்மபரி எஸ்.பியாக இருந்தபோது மறைந்த பாரதப்பிரதமர் ராஜீவ் காந்தி தமிழகம் முழுவதும் விஜயம் செய்தபோது அவருக்கு பாதுகாப்பு அதிகாரியாக பணியாற்றினார்.
தென் மாவட்டங்களான மதுரை, இராமநாதபுரம், திருநெல்வேலி, தூத்துக்குடியில் ஜாதிக் கலவரங்கள் நடந்தன. 1989 மதுரை போடி-தேனி பகுதிகளில் ,1996 ஆம் ஆண்டு ராஜபாளையம்-தாழையூத்து பகுதிகளில் தேவர்-தலித் கலவரத்தின் போதும்-தூத்துக்குடியில் நாடார்-மீன் பரவர் (பெர்ணான்டோ) கலவரத்தின் போதும், 1998-ஆம் ஆண்டு ராமநாதபுரம்-ஆர்.எஸ்.மங்கலம்-திருப்புலானியுலும் தேவர்-தலித் கலவரங்கள் நடந்தபோதும்அதனை எதிர்கொண்டு அடக்குவதிற்காக சென்னையிலிருந்து ஸ்பெஷலாக அனுப்பப்பட்டார். 2000ஆம் ஆண்டு விழுப்புரம்-கடலூர் மாவட்டங்களில் வன்னியர்-தலித் கலவரத்தின் போது அதனை அடக்குவதிற்காக விழுப்புரம் ரேஞ்ச் டி.ஐ.ஜி.-யாக 2000ஆம் ஆண்டு பொறுப்பேற்று திறம்பட செயலாற்றி அதன்மூலம் 2000-ஆம் ஆண்டு சிறந்த பணிக்கான ஜனாதிபதி போலிஸ் மெடலும் பெற்றவர்.
2001 முதல் 2004-ஆம் ஆண்டு முதல் தமிழ்நாடு சி.பி.சி.ஐ.டி டி.ஐ.ஜி.யாக பணியாற்றி புகழ்பெற்றார். 2001-ஆம் ஆண்டு சென்னையில் ஒன்பது மேம்பாலங்கள் கட்டியது சம்பந்தமாக வழக்கில் தற்போதைய முதல்வரை கைது செய்ததின் பேரில் சர்ச்சைக்குள்ளாக்கப்பட்டு, பின்பு முத்திரைத்தாள் மோசடி வழக்கிலும் சேர்க்கப்பட்டு நீதிமன்ற வழக்கினை சந்தித்துக் கொண்டுள்ளார். வழக்கினுக்கூடே மனந்தளராது 2005 ஆம் ஆண்டு நவம்பர் மாதம் பெண் போலீஸ் சமுதாய சேவையினை பற்றி ஆராய்ச்சி செய்து அதன் பலனாக சென்னை பல்கலைகழகத்தில் டாக்டர் பட்டம் மேதகு தமிழக கவர்னரால் இவருக்கு வழங்கப்பட்டது. 2006-ஆம் ஆண்டு ஜூன் 30ந்தேதி பணியில் ஓய்வு பெற்றார்.
இவர் தன் ஆராய்ச்சி நூலையும், ‘ஒரு காக்கிச் சட்டை பேசுகிறது” என்ற தமிழ் நூலையும், ‘எ கிளாரியன் கால் பை எ போலீஸ் ஆபீஸர்’ என்ற ஆங்கில நூலையும் எழுதியுள்ளார். தனது ஓய்வு காலத்தை வீணடிக்காது, சமுதாய பிரச்னைகள் சம்பந்தமாக சுமார் 30 கட்டுரைகளுக்கு மேல் எழுதி அவை யாவும் இஸ்லாமிய ஊடகங்கள், மின் அஞ்சல்களில் பதிவு செய்யப்பட்டு வெளிவந்துள்ளது குறிப்பிடத்தக்கது.
இவருக்கு மிதார் ஜான் பேகம் என்ற மனைவியும், பைசல், சதக்கத்துல்லாஹ் என்ற ஆஸ்திரேலியா மற்றும் அமெரிக்காவில் பொறியாளர்களாக வேலை பார்க்கும் மகன்களும் சமீம், பரிஜான் என்று வெளிநாட்டில் வாழும் மகள்களும் உள்ளனர்.
Thanks : http://www.ilayangudi.org/ily/e107_plugins/content/content.php?content.746
DO U HATE SOMEONE?
DO U HATE SOMEONE?
A Nice story with a good moral. Please go through.
A kindergarten teacher has decided to let her class play a game.
The teacher told each child in the class to bring along a plastic bag containing a few potatoes.
Each potato will be given a name of a person that the child hates,
So the number of potatoes that a child will put in his/her plastic bag will depend on the number of people he/she hates.
So when the day came, every child brought some potatoes with the name of the people he/she hated. Some had 2 potatoes; some 3 while some up to 5 potatoes. The teacher then told the children to carry with them the potatoes in the plastic bag wherever they go (even to the toilet) for 1 week.
Days after days passed by, and the children started to complain due to the unpleasant smell let out by the rotten potatoes. Besides, those having 5 potatoes also had to carry heavier bags. After 1 week, the children were relieved because the game had finally ended....
The teacher asked: "How did you feel while carrying the potatoes with you for 1 week?". The children let out their frustrations and started complaining of the trouble that they had to go through having to carry the heavy and smelly potatoes wherever they go.
Then the teacher told them the hidden meaning behind the game. The teacher said: "This is exactly the situation when you carry your hatred for somebody inside your heart. The stench of hatred will contaminate your heart and you will carry it with you wherever you go. If you cannot tolerate the smell of rotten potatoes for just 1 week, can you imagine what is it like to have the stench of hatred in your heart for your lifetime???"
Moral of the story: Throw away any hatred for anyone from your heart so that you will not carry sins for a lifetime. Forgiving others is the best attitude to take!
True love is not loving a perfect person but loving an imperfect person perfectly!!
A Nice story with a good moral. Please go through.
A kindergarten teacher has decided to let her class play a game.
The teacher told each child in the class to bring along a plastic bag containing a few potatoes.
Each potato will be given a name of a person that the child hates,
So the number of potatoes that a child will put in his/her plastic bag will depend on the number of people he/she hates.
So when the day came, every child brought some potatoes with the name of the people he/she hated. Some had 2 potatoes; some 3 while some up to 5 potatoes. The teacher then told the children to carry with them the potatoes in the plastic bag wherever they go (even to the toilet) for 1 week.
Days after days passed by, and the children started to complain due to the unpleasant smell let out by the rotten potatoes. Besides, those having 5 potatoes also had to carry heavier bags. After 1 week, the children were relieved because the game had finally ended....
The teacher asked: "How did you feel while carrying the potatoes with you for 1 week?". The children let out their frustrations and started complaining of the trouble that they had to go through having to carry the heavy and smelly potatoes wherever they go.
Then the teacher told them the hidden meaning behind the game. The teacher said: "This is exactly the situation when you carry your hatred for somebody inside your heart. The stench of hatred will contaminate your heart and you will carry it with you wherever you go. If you cannot tolerate the smell of rotten potatoes for just 1 week, can you imagine what is it like to have the stench of hatred in your heart for your lifetime???"
Moral of the story: Throw away any hatred for anyone from your heart so that you will not carry sins for a lifetime. Forgiving others is the best attitude to take!
True love is not loving a perfect person but loving an imperfect person perfectly!!
browsing centre
browsing centre
now iam take a new shop and open today morning 5.00 clock new browsing centre
NAME : STAR SUN BROWSING CENTRE
19.A-1 NEAR FOUR ROAD BLOCK
DHARMAPURI
ANY MAILLING WORK PLEASE TAKE MY CENTRE
cinescreens@gmail.com
now iam take a new shop and open today morning 5.00 clock new browsing centre
NAME : STAR SUN BROWSING CENTRE
19.A-1 NEAR FOUR ROAD BLOCK
DHARMAPURI
ANY MAILLING WORK PLEASE TAKE MY CENTRE
cinescreens@gmail.com
Need Laptop Technician
Need Laptop Technician
If you have any resume with people for Laptop Technician plese kindly inform me. A job is awaiting for that person. Food & Accomodation Free.
--
Regards,
Mohamed Azif.
+971-559767642.
mohazif@gmail.com
If you have any resume with people for Laptop Technician plese kindly inform me. A job is awaiting for that person. Food & Accomodation Free.
--
Regards,
Mohamed Azif.
+971-559767642.
mohazif@gmail.com
25 Ways to Enter Jannah
25 Ways to Enter Jannah
Whoever meets Allah without ascribing anything to Him will enter Jannah.[Bukhari]
Whoever believes (has emaan) in Allah and His Messenger (sal Allahu alayhi wa sallam), and establishes the prayer and fasts the month of Ramadan, it is incumbent upon Allah that He enters him in Jannah.[Bukhari]
Whoever builds a masjid seeking by it the Pleasure of Allah, Allah will build for him a similar place in Jannah. [Bukhari]
Whoever prays the two cool prayers (Asr and Fajr) will enter Jannah. [Bukhari]
Whoever goes to the masjid (every) morning and in the afternoon (for the ongregational prayer), Allah will prepare for him an honorable place in Jannah with good hospitality for (what he has done) every morning and afternoon goings. [Bukhari]
Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I guarantee Jannah for him. [Bukhari]
Whoever prays 12 rakaat in the day and night, a house in Jannah will be built for him. [Muslim]
Whoever treads a path in search of knowledge, Allah will make easy for him the path to Jannah. [Bukhari]
Whoever repeats after the muadhdhin from his heart (i.e., sincerely) will enter Jannah. [Abu Dawud]
There is not one of you who perfects his wudu and prays two rakaat setting about them with his heart as well as his face except that Jannah would be mandatory for him [Abu Dawud]
Whoever says: “I am pleased with Allah as my Rabb, and with Islam as my Deen, and with Muhammad (sal Allahu alayhi wa sallam) as my Prophet, Jannah would be mandatory for him. [Abu Dawud]
Whosoever last words are: laa ilaaha il Allah, will enter Paradise. [Abu Dawud, Saheeh]
Whoever says “SubhanAllah al-Adheem wa biHamdihi, Glorified and Exalted is Allah, The Great, and with His Praise”, a date-palm will planted for him in Jannah.[Tirmidhi]
Whoever dies and is free from three: arrogance, grudges and debt will enter Jannah.[Tirmidhi]
Whoever raises two girls, he and I will enter Jannah. [Tirmidhi]
Whoever calls the adhan for 12 years, Jannah will become mandatory for him[ibn Maajah]
Whoever asks Allah for Jannah three times, Jannah will say: “O Allah, enter him into Jannah.” [Tirmidhi]
Whoever visits an ailing person or a brother of his to seek the Pleasure of Allah, an announcer (angel) calls out: May you be happy, may your walking be blessed, and may you be awarded a dignified position in Jannah.[Tirmidhi]
Indeed, truthfulness leads to righteousness and indeed righteousness leads to Jannah. [Bukhari]
Allah guarantees him who strives in His Cause and whose motivation for going out is nothing but Jihad in His Cause and belief in His Word, that He will admit him into Jannah. [Bukhari]
O people, spread the salaam (greetings), feed the hungry, and pray while the people are asleep, you will enter Jannah in peace. [Tirmidhi]
(The performance of) Umrah is an expiation for the sins committed between it and the previous Umrah; and the reward of Hajj Mabrur (i.e., one accepted) is nothing but Jannah. [Bukhari]
Allah has ninety-nine Names, one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Jannah. [Bukhari]
I saw a man going about in Jannah (and enjoying himself) as a reward for cutting from the middle of the road, a tree which was causing inconvenience to the Muslims[Muslim]
O Allah, You are my Lord, none has the right to be worshipped except You, You created me and I am You servant and I abide to Your covenant and promise as best I can, I take refuge in You from the evil of which I committed. I acknowledge Your favor upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You. “If somebody recites this invocation during the day, and if he should die then, he will be from the people of Jannah. And if he recites it in the night, and if he should die on the same day, he will be from the people of Jannah.” [Bukhari]
Whoever meets Allah without ascribing anything to Him will enter Jannah.[Bukhari]
Whoever believes (has emaan) in Allah and His Messenger (sal Allahu alayhi wa sallam), and establishes the prayer and fasts the month of Ramadan, it is incumbent upon Allah that He enters him in Jannah.[Bukhari]
Whoever builds a masjid seeking by it the Pleasure of Allah, Allah will build for him a similar place in Jannah. [Bukhari]
Whoever prays the two cool prayers (Asr and Fajr) will enter Jannah. [Bukhari]
Whoever goes to the masjid (every) morning and in the afternoon (for the ongregational prayer), Allah will prepare for him an honorable place in Jannah with good hospitality for (what he has done) every morning and afternoon goings. [Bukhari]
Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I guarantee Jannah for him. [Bukhari]
Whoever prays 12 rakaat in the day and night, a house in Jannah will be built for him. [Muslim]
Whoever treads a path in search of knowledge, Allah will make easy for him the path to Jannah. [Bukhari]
Whoever repeats after the muadhdhin from his heart (i.e., sincerely) will enter Jannah. [Abu Dawud]
There is not one of you who perfects his wudu and prays two rakaat setting about them with his heart as well as his face except that Jannah would be mandatory for him [Abu Dawud]
Whoever says: “I am pleased with Allah as my Rabb, and with Islam as my Deen, and with Muhammad (sal Allahu alayhi wa sallam) as my Prophet, Jannah would be mandatory for him. [Abu Dawud]
Whosoever last words are: laa ilaaha il Allah, will enter Paradise. [Abu Dawud, Saheeh]
Whoever says “SubhanAllah al-Adheem wa biHamdihi, Glorified and Exalted is Allah, The Great, and with His Praise”, a date-palm will planted for him in Jannah.[Tirmidhi]
Whoever dies and is free from three: arrogance, grudges and debt will enter Jannah.[Tirmidhi]
Whoever raises two girls, he and I will enter Jannah. [Tirmidhi]
Whoever calls the adhan for 12 years, Jannah will become mandatory for him[ibn Maajah]
Whoever asks Allah for Jannah three times, Jannah will say: “O Allah, enter him into Jannah.” [Tirmidhi]
Whoever visits an ailing person or a brother of his to seek the Pleasure of Allah, an announcer (angel) calls out: May you be happy, may your walking be blessed, and may you be awarded a dignified position in Jannah.[Tirmidhi]
Indeed, truthfulness leads to righteousness and indeed righteousness leads to Jannah. [Bukhari]
Allah guarantees him who strives in His Cause and whose motivation for going out is nothing but Jihad in His Cause and belief in His Word, that He will admit him into Jannah. [Bukhari]
O people, spread the salaam (greetings), feed the hungry, and pray while the people are asleep, you will enter Jannah in peace. [Tirmidhi]
(The performance of) Umrah is an expiation for the sins committed between it and the previous Umrah; and the reward of Hajj Mabrur (i.e., one accepted) is nothing but Jannah. [Bukhari]
Allah has ninety-nine Names, one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Jannah. [Bukhari]
I saw a man going about in Jannah (and enjoying himself) as a reward for cutting from the middle of the road, a tree which was causing inconvenience to the Muslims[Muslim]
O Allah, You are my Lord, none has the right to be worshipped except You, You created me and I am You servant and I abide to Your covenant and promise as best I can, I take refuge in You from the evil of which I committed. I acknowledge Your favor upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You. “If somebody recites this invocation during the day, and if he should die then, he will be from the people of Jannah. And if he recites it in the night, and if he should die on the same day, he will be from the people of Jannah.” [Bukhari]
Know budgeting skills to manage money
Know budgeting skills to manage money
Managing household budgets can become a tricky affair if not done properly.
By Sunil Kumar Singh
Published Tuesday, April 13, 2010
NRIs need to curtail wasteful spending as an answer to appreciation of the rupee, say analysts. (EB FILE)
Control your spendthrift lifestyle and profligacy before it becomes an albatross around the neck. In case of managing daily expenses, this old wisdom is perhaps more aptly suited. But managing home budgets or household expenses can turn out to be a tricky affair if not managed properly.
Case in point being the concerns of non-resident Indians (NRIs) as the rupee has appreciated in value. Many are thinking to curtail the amount of money they remit for household expenditure to their families in India. But analysts say the solution lies somewhere else. So what is the best way to manage monthly expenses?
Analysts say most expatriates have to go back to their roots and settle in their home country one day. Hence, if they don't have sufficient savings back home they'll have no financial security.
Save first, spend later
The basics of budgeting start with a clear understanding of what comes first – saving or expenditure. However, analysts say a lot of people err when it comes to making a clear distinction between these two.
KV Shamsudheen, Director of Barjeel Geojit Securities, Dubai, said: "A major misconception is that saving is whatever that is left after the expenditure. This notion of saving is completely baseless and if they follow this definition they won't be able to save anything. On the contrary, I tell them to reverse the definition, that is, save first and then spend."
He says another way to manage family expenditure is to scrutinise the monthly spendings and mark out which ones are necessary and which ones are not.
"They should follow an expenditure control chart where they should note down all daily expenses and this suits to all workers – low, middle as well as high-salaried," says Shamsudheen. "Draw three columns – essential, optional and waste. At night, before going to sleep, take a look at the daily expenses and people will find out how much of their daily expenditure is either unnecessary or wasteful.
"People should also stick to a fixed monthly saving amount, which they should write above the chart so every time they look at the chart, it reminds them of the amount they have to save," he says.
Shamsudheen says the concept of micro saving and systematic investment is applicable to everyone. "If a person is saving 1,000 units of any currency every month, the total amount saved after spending 30 years, say in a country like the UAE, would be 360,000 units.
"Whereas, if the person invests this amount every month in any investment scheme, which will give at least 12 per cent return, at the end of 30 years he could get an amount of 3.5 million very easily.
"If the person decides to take the monthly return from the investment for his livelihood after 30 years, he will get a monthly income of 35,000 units. Therefore, instead of saving, an expat working abroad should invest at least 1000 units of the currency of his choice every month," says Shamsudheen.
Understanding savings
"Saving alone is not a solution. Many people misunderstand bank deposits as investment. Keeping money in the bank is not an investment, but a safe accumulation of our saving for investment. The bank where you deposit will always give you a partial compensation of inflation and tax and nothing more that. Even if the bank gives you full compensation of inflation it is not enough," Shamsudheen says.
Understanding our real needs when it comes to spending money is the key. "Whatever salary you are getting is your earning and you've have to live within that earning," he says. "If you live beyond your means, you will have to borrow money. We come across many people here who have four or five credit cards. Also, each of their family members uses multiple supplementary credit card that results in wasteful expenditure.
"Spending Dh20,000 or Dh30,000 in Dubai is easy. But people should realise that when they settle permanently in their home countries, how would they maintain the same lifestyle they were accustomed to in the Gulf," he says.
Shamsudheen also says that families of expatriates, when they receive the money, should manage it properly.
The lifestyles of an NRI and a resident Indian are very different. Families of NRIs in India spend more than those of resident Indians. However, there's a need to control unnecessary expenses back home.
"Family members have to realise the suffering and the nature of temporary stay of their breadwinners and therefore they must inculcate the habit of saving for the rainy day, says Shamsudheen, who has conducted many awareness classes for low- and middle- income Indian expatriates on the need for saving and investment.
--
K.V Shamsudheen
Director
Barjeel Geojit Securities LLC
Dubai-Abu Dhabi-Sharjah-Ras Al Khaimah
www.barjeel.ae
Tel: 00971506467801
Email: kvshams@barjeel.ae
Chairman
Pravasi Bandhu Welfare Trust
Overseas Contact: Post Box No. 940
Sharjah, United Arab Emirates
www.pravasibandhu.com
Email:kvshams@gmail.com
Vice Chairman
Indian Business and Professional Council
Post Box N.o 28336, Sharjah
www.ibpc.org.ae
Managing household budgets can become a tricky affair if not done properly.
By Sunil Kumar Singh
Published Tuesday, April 13, 2010
NRIs need to curtail wasteful spending as an answer to appreciation of the rupee, say analysts. (EB FILE)
Control your spendthrift lifestyle and profligacy before it becomes an albatross around the neck. In case of managing daily expenses, this old wisdom is perhaps more aptly suited. But managing home budgets or household expenses can turn out to be a tricky affair if not managed properly.
Case in point being the concerns of non-resident Indians (NRIs) as the rupee has appreciated in value. Many are thinking to curtail the amount of money they remit for household expenditure to their families in India. But analysts say the solution lies somewhere else. So what is the best way to manage monthly expenses?
Analysts say most expatriates have to go back to their roots and settle in their home country one day. Hence, if they don't have sufficient savings back home they'll have no financial security.
Save first, spend later
The basics of budgeting start with a clear understanding of what comes first – saving or expenditure. However, analysts say a lot of people err when it comes to making a clear distinction between these two.
KV Shamsudheen, Director of Barjeel Geojit Securities, Dubai, said: "A major misconception is that saving is whatever that is left after the expenditure. This notion of saving is completely baseless and if they follow this definition they won't be able to save anything. On the contrary, I tell them to reverse the definition, that is, save first and then spend."
He says another way to manage family expenditure is to scrutinise the monthly spendings and mark out which ones are necessary and which ones are not.
"They should follow an expenditure control chart where they should note down all daily expenses and this suits to all workers – low, middle as well as high-salaried," says Shamsudheen. "Draw three columns – essential, optional and waste. At night, before going to sleep, take a look at the daily expenses and people will find out how much of their daily expenditure is either unnecessary or wasteful.
"People should also stick to a fixed monthly saving amount, which they should write above the chart so every time they look at the chart, it reminds them of the amount they have to save," he says.
Shamsudheen says the concept of micro saving and systematic investment is applicable to everyone. "If a person is saving 1,000 units of any currency every month, the total amount saved after spending 30 years, say in a country like the UAE, would be 360,000 units.
"Whereas, if the person invests this amount every month in any investment scheme, which will give at least 12 per cent return, at the end of 30 years he could get an amount of 3.5 million very easily.
"If the person decides to take the monthly return from the investment for his livelihood after 30 years, he will get a monthly income of 35,000 units. Therefore, instead of saving, an expat working abroad should invest at least 1000 units of the currency of his choice every month," says Shamsudheen.
Understanding savings
"Saving alone is not a solution. Many people misunderstand bank deposits as investment. Keeping money in the bank is not an investment, but a safe accumulation of our saving for investment. The bank where you deposit will always give you a partial compensation of inflation and tax and nothing more that. Even if the bank gives you full compensation of inflation it is not enough," Shamsudheen says.
Understanding our real needs when it comes to spending money is the key. "Whatever salary you are getting is your earning and you've have to live within that earning," he says. "If you live beyond your means, you will have to borrow money. We come across many people here who have four or five credit cards. Also, each of their family members uses multiple supplementary credit card that results in wasteful expenditure.
"Spending Dh20,000 or Dh30,000 in Dubai is easy. But people should realise that when they settle permanently in their home countries, how would they maintain the same lifestyle they were accustomed to in the Gulf," he says.
Shamsudheen also says that families of expatriates, when they receive the money, should manage it properly.
The lifestyles of an NRI and a resident Indian are very different. Families of NRIs in India spend more than those of resident Indians. However, there's a need to control unnecessary expenses back home.
"Family members have to realise the suffering and the nature of temporary stay of their breadwinners and therefore they must inculcate the habit of saving for the rainy day, says Shamsudheen, who has conducted many awareness classes for low- and middle- income Indian expatriates on the need for saving and investment.
--
K.V Shamsudheen
Director
Barjeel Geojit Securities LLC
Dubai-Abu Dhabi-Sharjah-Ras Al Khaimah
www.barjeel.ae
Tel: 00971506467801
Email: kvshams@barjeel.ae
Chairman
Pravasi Bandhu Welfare Trust
Overseas Contact: Post Box No. 940
Sharjah, United Arab Emirates
www.pravasibandhu.com
Email:kvshams@gmail.com
Vice Chairman
Indian Business and Professional Council
Post Box N.o 28336, Sharjah
www.ibpc.org.ae
Buddy’s words turned Periyar Dasan into Dr Abdul
Buddy’s words turned Periyar Dasan into Dr Abdul
First Published : 12 Apr 2010 03:14:00 AM IST
Last Updated :
COIMBATORE: He is to Tamil Nadu what noted author Kamala Das was to India. Both were towering personalities in their respective areas — he an atheist and scholar, she a popular author and poet. Both took similar decisions during their sunset phase that left people around them totally shocked. While Kamal Das became Kamala Suraiya after adopting Islam, atheist Periyar Dasan got converted to Islam and became Abdulla. So how did Dasan turn a believer?
“It all started in the new millennium when my teacher Janardhan of the Rao Bahadur Calavala Cunnan Chetty (RBCC) school at Perambur in Chennai expressed a desire to meet four of his old students — Narayanan (Kalki Bhagavan), Deivasigamani (Tamilaruvi Manian), Periyar Dasan and Sirajudeen — who were classmates right from Class I to XI. All of us, except Sirajudeen whose whereabouts weren’t known, met up with our teacher. On quizzing a couple of religious heads at a mosque, we found out that Sirajudeen was neck deep into spiritual work at Abu Dhabi.”
The friends were delighted that they had traced their classmate and soon Sirajudeen managed to converse with his teacher and his old classmates through tele-conferencing. It was indeed a joyous moment, the meeting opening up a cache of school memories. Subsequently, Sirajudeen kept in touch with Periyar Dasan.
In 2004, Periyar Dasan got an opportunity to visit Dubai and that’s when the he met his old classmate Sirajudeen, face-to-face this time! The two bonded very well and met every day till it was time for Periyar Dasan to return to India. During one such meeting, Sirajudeen hugged him and said that his friend shouldn’t die a non-believer. Mere words but to Periyar Dasan, those were like veritable gems of wisdom. After all, hadn’t a few words spoken by the Buddha transformed Angulimala or the wise counsel given by Narada changed Valmiki?
After that Dasan, persevered to read the Holy Quran and the history of Prophet Mohammed. It dawned on him then that life without religion was incomplete. He then realised that God is one and his vocabulary expanded to include words like Qayamat (Judgement Day) and Marumai (life after death).
It was only a matter of time before Periyar Dasan became Dr Abdulla. The well-known atheist went to Mecca to perform Umra and after that embraced Islam through a Dawa center in Saudi Arabia. Brushing aside the widespread criticism about his conversion, he said, “Coming to the realisation that God exists as I did recently, I had been expressing my views about the same in various popular vernacular magazines for more than a year. Nobody questioned me about it then. But now that I have embraced Islam, there is a big hue and cry with many even making accusations that I converted just for money.” Dr Abdulla said that he had pacified his wife and prayed that she should be his wife in the next life as well. “My wife has fallen in line with my religious belief. I have decided to name her Fathima and we would be performing our Umra soon. As for my two sons, they are under no compulsion to convert,” he said.
Source: The New Indian Express, 12 April 2010, Chennai
http://epaper.newindpress.com/NE/NE/2010/04/12/ArticleHtmls/12_04_2010_005_011.shtml?Mode=1
http://expressbuzz.com/search/periyar-dasan
First Published : 12 Apr 2010 03:14:00 AM IST
Last Updated :
COIMBATORE: He is to Tamil Nadu what noted author Kamala Das was to India. Both were towering personalities in their respective areas — he an atheist and scholar, she a popular author and poet. Both took similar decisions during their sunset phase that left people around them totally shocked. While Kamal Das became Kamala Suraiya after adopting Islam, atheist Periyar Dasan got converted to Islam and became Abdulla. So how did Dasan turn a believer?
“It all started in the new millennium when my teacher Janardhan of the Rao Bahadur Calavala Cunnan Chetty (RBCC) school at Perambur in Chennai expressed a desire to meet four of his old students — Narayanan (Kalki Bhagavan), Deivasigamani (Tamilaruvi Manian), Periyar Dasan and Sirajudeen — who were classmates right from Class I to XI. All of us, except Sirajudeen whose whereabouts weren’t known, met up with our teacher. On quizzing a couple of religious heads at a mosque, we found out that Sirajudeen was neck deep into spiritual work at Abu Dhabi.”
The friends were delighted that they had traced their classmate and soon Sirajudeen managed to converse with his teacher and his old classmates through tele-conferencing. It was indeed a joyous moment, the meeting opening up a cache of school memories. Subsequently, Sirajudeen kept in touch with Periyar Dasan.
In 2004, Periyar Dasan got an opportunity to visit Dubai and that’s when the he met his old classmate Sirajudeen, face-to-face this time! The two bonded very well and met every day till it was time for Periyar Dasan to return to India. During one such meeting, Sirajudeen hugged him and said that his friend shouldn’t die a non-believer. Mere words but to Periyar Dasan, those were like veritable gems of wisdom. After all, hadn’t a few words spoken by the Buddha transformed Angulimala or the wise counsel given by Narada changed Valmiki?
After that Dasan, persevered to read the Holy Quran and the history of Prophet Mohammed. It dawned on him then that life without religion was incomplete. He then realised that God is one and his vocabulary expanded to include words like Qayamat (Judgement Day) and Marumai (life after death).
It was only a matter of time before Periyar Dasan became Dr Abdulla. The well-known atheist went to Mecca to perform Umra and after that embraced Islam through a Dawa center in Saudi Arabia. Brushing aside the widespread criticism about his conversion, he said, “Coming to the realisation that God exists as I did recently, I had been expressing my views about the same in various popular vernacular magazines for more than a year. Nobody questioned me about it then. But now that I have embraced Islam, there is a big hue and cry with many even making accusations that I converted just for money.” Dr Abdulla said that he had pacified his wife and prayed that she should be his wife in the next life as well. “My wife has fallen in line with my religious belief. I have decided to name her Fathima and we would be performing our Umra soon. As for my two sons, they are under no compulsion to convert,” he said.
Source: The New Indian Express, 12 April 2010, Chennai
http://epaper.newindpress.com/NE/NE/2010/04/12/ArticleHtmls/12_04_2010_005_011.shtml?Mode=1
http://expressbuzz.com/search/periyar-dasan
தொடர்ந்து முழங்குங்கள்
தொடர்ந்து முழங்குங்கள்
-திருச்சி. A.முஹம்மது அபூதாஹிர்
thahiruae@gmail.com
“முஸ்லிம் லீக்”
பேரியக்கம்
தொடங்கியவர் பெயரில்
ஓர் பேரவை – அது யு.ஏ.இ
காயிதே மில்லத் பேரவை !
தாய்ச் சபையின்
அறுபத்து இரண்டாம் ஆண்டு
தொடக்க விழா
தாயகம் கடந்து
யு.ஏ.இ. துபையில் !
முஸ்லிம் லீக் – இது
கொடிகள் உயர்வதற்காக
பாடுபடும் கட்சியல்ல – நாட்டின்
குடிகள் உயர்வதற்கு
பாடுபடும் கட்சி
மந்திரங்கள் முழங்க
தொடங்கப்பட்ட கட்சிகளுண்டு,
இது – நாட்டின்
சுதந்திரத்திற்காக முழங்கிய
கட்சி இது !
இந்திய
சுதந்திரத்திற்கு பாடுபட்ட
முஸ்லிம்
அன்னியனாய் பார்க்கப்பட்ட போது,
உரிமைகளை வென்றெடுக்க – இந்திய
யூனியன் முஸ்லிம் லீக்
ஆரம்பிக்கப்பட்டது !
“இந்தியா எங்கள் தாய் நாடு
இஸ்லாம் எங்கள் வழிபாடு”
முழங்கினார் உறுதியோடு
கவ்மின் காவலர்
காயிதே மில்லத்
இது
சலுகைகளை கேட்கும்
சமுதாயமல்ல
உரிமைகளை கேட்கும்
சமுதாயம்
உணர்வோடு ஒலித்த தலைவர்
நமது
அப்துஸ்ஸமது.
”பொது சிவில் சட்டம்”
ஐநூறுக்கும் மேற்பட்டோர்
அங்கு (பாராளுமன்றத்தில்)
அமைதியாக இருந்த போது
ஐயமற எடுத்து வைத்தார் ஒருவர்
“ஷரீஅத் சட்டம் தான்
சரியான சட்டம்
உயிரினும் மேலான
உயர்வான சட்டம்” – அவர்தான்
நெஞ்சம் துவளா
குலாம் மஹ்மூத் பனாத்வாலா !
“தீன் இஸ்லாம்
தமிழகத்திற்கு வந்த மதமல்ல – அது
தமிழகத்தின் சொந்த மதம் “
ஆதாரங்களோடு நிரூபித்த,
பேராசிரியர் காதர் மொய்தீன்
நாடாளுமன்றத்தில்
நம் உரிமைகளுக்கு
குரல் கொடுத்தும் – பிறை மேடையில்
சமூக பெருமைகளை
எடுத்து வைத்தும் வரும்
அப்துர் ரஹ்மான். எம்.பி !
நான்
பொய் சொல்லவில்லை,
உங்கள் எண்ணிக்கை
குறைவுதான் !
உண்மையை சொல்கிறேன்
உங்கள் பணி எனக்கு
மனநிறைவுதான் !
திராவிட முன்னேற்ற கழகத்துடன்
இணைந்து,
தீனோரின் முன்னேற்றத்திற்காக
பாடுபடும் நீங்கள்
சமூக உரிமைகளுக்கு
தொடர்ந்து முழங்குங்கள்
உங்கள் பங்களிப்பை வழங்குங்கள் என்றும்
உறுதுணையாய் இருப்போம் நாங்கள் !
( 25.03.2010 வியாழக்கிழமை துபாயில் அமீரக காயிதேமில்லத் பேரவையின் சார்பில் நடைபெற்ற நிகழ்வில் வாசிக்கப்பட்ட கவிதை )
Presently he is working in Qatar
-திருச்சி. A.முஹம்மது அபூதாஹிர்
thahiruae@gmail.com
“முஸ்லிம் லீக்”
பேரியக்கம்
தொடங்கியவர் பெயரில்
ஓர் பேரவை – அது யு.ஏ.இ
காயிதே மில்லத் பேரவை !
தாய்ச் சபையின்
அறுபத்து இரண்டாம் ஆண்டு
தொடக்க விழா
தாயகம் கடந்து
யு.ஏ.இ. துபையில் !
முஸ்லிம் லீக் – இது
கொடிகள் உயர்வதற்காக
பாடுபடும் கட்சியல்ல – நாட்டின்
குடிகள் உயர்வதற்கு
பாடுபடும் கட்சி
மந்திரங்கள் முழங்க
தொடங்கப்பட்ட கட்சிகளுண்டு,
இது – நாட்டின்
சுதந்திரத்திற்காக முழங்கிய
கட்சி இது !
இந்திய
சுதந்திரத்திற்கு பாடுபட்ட
முஸ்லிம்
அன்னியனாய் பார்க்கப்பட்ட போது,
உரிமைகளை வென்றெடுக்க – இந்திய
யூனியன் முஸ்லிம் லீக்
ஆரம்பிக்கப்பட்டது !
“இந்தியா எங்கள் தாய் நாடு
இஸ்லாம் எங்கள் வழிபாடு”
முழங்கினார் உறுதியோடு
கவ்மின் காவலர்
காயிதே மில்லத்
இது
சலுகைகளை கேட்கும்
சமுதாயமல்ல
உரிமைகளை கேட்கும்
சமுதாயம்
உணர்வோடு ஒலித்த தலைவர்
நமது
அப்துஸ்ஸமது.
”பொது சிவில் சட்டம்”
ஐநூறுக்கும் மேற்பட்டோர்
அங்கு (பாராளுமன்றத்தில்)
அமைதியாக இருந்த போது
ஐயமற எடுத்து வைத்தார் ஒருவர்
“ஷரீஅத் சட்டம் தான்
சரியான சட்டம்
உயிரினும் மேலான
உயர்வான சட்டம்” – அவர்தான்
நெஞ்சம் துவளா
குலாம் மஹ்மூத் பனாத்வாலா !
“தீன் இஸ்லாம்
தமிழகத்திற்கு வந்த மதமல்ல – அது
தமிழகத்தின் சொந்த மதம் “
ஆதாரங்களோடு நிரூபித்த,
பேராசிரியர் காதர் மொய்தீன்
நாடாளுமன்றத்தில்
நம் உரிமைகளுக்கு
குரல் கொடுத்தும் – பிறை மேடையில்
சமூக பெருமைகளை
எடுத்து வைத்தும் வரும்
அப்துர் ரஹ்மான். எம்.பி !
நான்
பொய் சொல்லவில்லை,
உங்கள் எண்ணிக்கை
குறைவுதான் !
உண்மையை சொல்கிறேன்
உங்கள் பணி எனக்கு
மனநிறைவுதான் !
திராவிட முன்னேற்ற கழகத்துடன்
இணைந்து,
தீனோரின் முன்னேற்றத்திற்காக
பாடுபடும் நீங்கள்
சமூக உரிமைகளுக்கு
தொடர்ந்து முழங்குங்கள்
உங்கள் பங்களிப்பை வழங்குங்கள் என்றும்
உறுதுணையாய் இருப்போம் நாங்கள் !
( 25.03.2010 வியாழக்கிழமை துபாயில் அமீரக காயிதேமில்லத் பேரவையின் சார்பில் நடைபெற்ற நிகழ்வில் வாசிக்கப்பட்ட கவிதை )
Presently he is working in Qatar
Saturday, April 17, 2010
உங்கள் வீடியோக்களை அப்லோடு செய்ய
உங்கள் வீடியோக்களை அப்லோடு செய்ய......
உங்கள் வீடியோக்களை அப்லோடு செய்ய ஒரு அருமையான இணையதளம் -----> http://saharatube.tk , http://saharatv.tk <----- இந்தத் தளத்தில் 50MBவரை அப்லோடு செய்யலாம். ட்ரைப்பண்ணி பாருங்க..
உங்கள் வீடியோக்களை அப்லோடு செய்ய ஒரு அருமையான இணையதளம் -----> http://saharatube.tk , http://saharatv.tk <----- இந்தத் தளத்தில் 50MBவரை அப்லோடு செய்யலாம். ட்ரைப்பண்ணி பாருங்க..
பொறுமை
பொறுமை
மேலும், பொறுமையைக் கொண்டும், தொழுகையைக் கொண்டும் (அல்லாஹ்விடம்)
நீங்கள் உதவி தேடுங்கள். நிச்சயமாக அது உள்ளச்சம் உள்ளவர்கேயன்றி (மற்றவருக்குப்)
பெரும் பாரமாகவே இருக்கும்.
2 : 45 - அல்-குர்ஆன்
முஹ்மின்களே! பொறுமையைக் கொண்டும், தொழுகையைக் கொண்டும் (அல்லாஹ்விடம்)
நீங்கள் உதவி தேடுங்கள். நிச்சயமாக அல்லாஹ் பொறுமையாளர்களுடன் இருக்கிறான்.
2 : 153 - அல்-குர்ஆன்
(முஹ்மின்களே!) ஓரளவு பயத்தாலும், பசியாலும், பொருட்கள், உயிர்கள், கனிவர்கங்கள்
ஆகியவற்றின் நஷ்டத்தாலும் திண்ணமாக நாம் உங்களை சோதிப்போம்; (நபியே!
இச்சோதனைகளில்) போருமையாளர்களுக்கு நீர் நன்மாராயங் கூறுவீராக.
2 : 155 - அல்-குர்ஆன்
(போருமையாளர்காகிய) அவர்கள் எத்தகையோரென்றால், அவர்களுக்கு ஏதேனும் ஒரு துன்பம்
ஏற்பட்டால் "இன்னா லில்லாகி வ இன்னா இலைகி ராஜிஊன்" ("நிச்சயமாக நாம்
அல்லாஹ்விற்காகவே இருக்கிறோம்; நிச்சயமாக அவன் பக்கமே திரும்பி
செல்பவர்களாகவுமிருக்கிறோம்") என்று கூறுவார்கள்.
2 : 156 - அல்-குர்ஆன்
உங்களுக்கு ஏதேனும் நன்மை ஏற்பட்டால், (வேதக்காரர்களில் முனாபிக்குகளாயிருக்கும்) அவர்களுக்கு
அது துக்கத்தை உண்டாக்குகிறது ; உங்களுக்கு ஒரு தீமை ஏற்பட்டால், அதைக் கொண்டு அவர்கள் மகிழ்ச்சி
அடைகின்றனர் ; நீங்கள் பொறுமையாக இருந்து, (அல்லாஹ்வை) அஞ்சி நடந்தால் அவர்களுடைய சூழ்ச்சி
உங்களுக்கு ஒரு தீங்கும் செய்யாது. நிச்சயமாக அல்லாஹ் அவர்கள் செய்பவற்றைச் சூழ்ந்து
அறிகிறவனாக இருக்கிறான்.
3 : 120 - அல்-குர்ஆன்
ஆம்! நீங்கள் பொறுமையாகவும், அல்லாஹ்வுக்கு அஞ்சியும் நடந்து கொண்டால், அப்(பகை)வர்கள்
உங்களிடம் இக்கணமே வந்தாலும் (போர்) அடையாளமுள்ள ஐயாயிரம் மலக்குகளைக் கொண்டு
உங்களுடைய ரப்பு உங்களுக்கு உதவி செய்வான்.
3 : 125 - அல்-குர்ஆன்
(முஹ்மின்களே) உங்களின் பொருட்களிலும், உங்களின் ஆத்மாக்களிலும் திண்ணமாக நீங்கள்
சோதிக்கப்படுவீர்கள்; இன்னும், உங்களுக்கு முன் வேதங்கோடுக்கப்பட்டவர்களிலிருந்தும், இணைவைத்து
வணங்குவோரிடமிருந்தும் நிந்தனைகள் பலவற்றை திண்ணமாக நீங்கள் செவிமடுப்பீர்கள்;
நீங்கள் பொறுமையை மேற்கொண்டு, பயபக்தியுடன் இருந்தீர்களானால்- நிச்சயமாக அதுவே
காரியங்களில் உறுதியானதில் நின்றுமுள்ளதாகும்.
3 : 186 - அல்-குர்ஆன்
முஹ்மின்ஹளே! நீங்கள் பொறுமையைக் கடைப்பிடியுங்கள்; (இன்னல்களை) சகித்துக் கொள்ளுங்கள்;
(ஒருவரையொருவர்) பலப்படுதிக்கொள்ளுங்கள் - நீங்கள் வெற்றியடையும் பொருட்டு அல்லாஹ்வை
அஞ்சிக்கொள்ளுங்கள்.
3 : 200 - அல்-குர்ஆன்
இன்னும் அல்லாஹ்வுக்கும், அவனுடைய ரசூலுக்கும் கீழ்ப்படியுங்கள்; (உங்களுக்கிடையே) நீங்கள் பிணங்கி
(தர்கித்து)க் கொள்ளாதீர்கள்; (அவ்வாறு செய்தால்) நீங்கள் கோழையாகி விடுவீர்கள் - உங்களுடைய ஆற்றல்
போய்விடும்; நீங்கள்பொறுமையாகவும் இருங்கள் - நிச்சயமாக அல்லாஹ் பொறுமையாளர்களுடன் இருக்கிறான்.
8 : 46 - அல்-குர்ஆன்
மேலும், பொறுமையைக் கொண்டும், தொழுகையைக் கொண்டும் (அல்லாஹ்விடம்)
நீங்கள் உதவி தேடுங்கள். நிச்சயமாக அது உள்ளச்சம் உள்ளவர்கேயன்றி (மற்றவருக்குப்)
பெரும் பாரமாகவே இருக்கும்.
2 : 45 - அல்-குர்ஆன்
முஹ்மின்களே! பொறுமையைக் கொண்டும், தொழுகையைக் கொண்டும் (அல்லாஹ்விடம்)
நீங்கள் உதவி தேடுங்கள். நிச்சயமாக அல்லாஹ் பொறுமையாளர்களுடன் இருக்கிறான்.
2 : 153 - அல்-குர்ஆன்
(முஹ்மின்களே!) ஓரளவு பயத்தாலும், பசியாலும், பொருட்கள், உயிர்கள், கனிவர்கங்கள்
ஆகியவற்றின் நஷ்டத்தாலும் திண்ணமாக நாம் உங்களை சோதிப்போம்; (நபியே!
இச்சோதனைகளில்) போருமையாளர்களுக்கு நீர் நன்மாராயங் கூறுவீராக.
2 : 155 - அல்-குர்ஆன்
(போருமையாளர்காகிய) அவர்கள் எத்தகையோரென்றால், அவர்களுக்கு ஏதேனும் ஒரு துன்பம்
ஏற்பட்டால் "இன்னா லில்லாகி வ இன்னா இலைகி ராஜிஊன்" ("நிச்சயமாக நாம்
அல்லாஹ்விற்காகவே இருக்கிறோம்; நிச்சயமாக அவன் பக்கமே திரும்பி
செல்பவர்களாகவுமிருக்கிறோம்") என்று கூறுவார்கள்.
2 : 156 - அல்-குர்ஆன்
உங்களுக்கு ஏதேனும் நன்மை ஏற்பட்டால், (வேதக்காரர்களில் முனாபிக்குகளாயிருக்கும்) அவர்களுக்கு
அது துக்கத்தை உண்டாக்குகிறது ; உங்களுக்கு ஒரு தீமை ஏற்பட்டால், அதைக் கொண்டு அவர்கள் மகிழ்ச்சி
அடைகின்றனர் ; நீங்கள் பொறுமையாக இருந்து, (அல்லாஹ்வை) அஞ்சி நடந்தால் அவர்களுடைய சூழ்ச்சி
உங்களுக்கு ஒரு தீங்கும் செய்யாது. நிச்சயமாக அல்லாஹ் அவர்கள் செய்பவற்றைச் சூழ்ந்து
அறிகிறவனாக இருக்கிறான்.
3 : 120 - அல்-குர்ஆன்
ஆம்! நீங்கள் பொறுமையாகவும், அல்லாஹ்வுக்கு அஞ்சியும் நடந்து கொண்டால், அப்(பகை)வர்கள்
உங்களிடம் இக்கணமே வந்தாலும் (போர்) அடையாளமுள்ள ஐயாயிரம் மலக்குகளைக் கொண்டு
உங்களுடைய ரப்பு உங்களுக்கு உதவி செய்வான்.
3 : 125 - அல்-குர்ஆன்
(முஹ்மின்களே) உங்களின் பொருட்களிலும், உங்களின் ஆத்மாக்களிலும் திண்ணமாக நீங்கள்
சோதிக்கப்படுவீர்கள்; இன்னும், உங்களுக்கு முன் வேதங்கோடுக்கப்பட்டவர்களிலிருந்தும், இணைவைத்து
வணங்குவோரிடமிருந்தும் நிந்தனைகள் பலவற்றை திண்ணமாக நீங்கள் செவிமடுப்பீர்கள்;
நீங்கள் பொறுமையை மேற்கொண்டு, பயபக்தியுடன் இருந்தீர்களானால்- நிச்சயமாக அதுவே
காரியங்களில் உறுதியானதில் நின்றுமுள்ளதாகும்.
3 : 186 - அல்-குர்ஆன்
முஹ்மின்ஹளே! நீங்கள் பொறுமையைக் கடைப்பிடியுங்கள்; (இன்னல்களை) சகித்துக் கொள்ளுங்கள்;
(ஒருவரையொருவர்) பலப்படுதிக்கொள்ளுங்கள் - நீங்கள் வெற்றியடையும் பொருட்டு அல்லாஹ்வை
அஞ்சிக்கொள்ளுங்கள்.
3 : 200 - அல்-குர்ஆன்
இன்னும் அல்லாஹ்வுக்கும், அவனுடைய ரசூலுக்கும் கீழ்ப்படியுங்கள்; (உங்களுக்கிடையே) நீங்கள் பிணங்கி
(தர்கித்து)க் கொள்ளாதீர்கள்; (அவ்வாறு செய்தால்) நீங்கள் கோழையாகி விடுவீர்கள் - உங்களுடைய ஆற்றல்
போய்விடும்; நீங்கள்பொறுமையாகவும் இருங்கள் - நிச்சயமாக அல்லாஹ் பொறுமையாளர்களுடன் இருக்கிறான்.
8 : 46 - அல்-குர்ஆன்
தமிழ் தட்டச்சு
தமிழ் தட்டச்சு தெரியாதால் எவ்வாறு நம் கருத்துக்களை நாம் பதிப்பது என்பதில் சகோதரகளே தடுமாறாதீர்கள் இதோ இதற்கும் ஒரு அழகான தீர்வு உள்ளது! கீழ்கண்ட லிங்கை கிளிக் செய்யவும்
ஆங்கிலம் - தமிழ் எழுத்து மாற்று பலகை
http://english-to-tamil-keyboard.appspot.com/
இந்த தமிழ் எழுத்து மாற்று பலகை உங்களுக்கு பயனுள்ளதாக இருக்கும்!
ஆங்கிலம் - தமிழ் எழுத்து மாற்று பலகை
http://english-to-tamil-keyboard.appspot.com/
இந்த தமிழ் எழுத்து மாற்று பலகை உங்களுக்கு பயனுள்ளதாக இருக்கும்!
FIVE DAYS FREE COURSE WITH CERTIFICATE ON ISLAMIC PREACHING
FIVE DAYS FREE COURSE WITH CERTIFICATE ON ISLAMIC PREACHING
ASSALAAMU ALAIKKUM
THIS IS TO INFORM YOU THAT "ISLAMIC INFORMATION CENTER' IN SATWA AT DUBAI HAS ANNOUNCED A PROGRAM WHICH WILL START INSHA ALLAH FROM 25/04/2010 TO 29/04/2010 (DAILY 05PM TO 08PM) FREE COURSE ON THE FOLLOWING TOPIC;
HOW TO BECOME A CALLER FOR ISLAM?
AT THE END OF PROGRAM EVERYONE WHO ATTENDS THE COURSE WILL BE GIVEN CERTIFICATE.
SEPERATE SEATINGS FOR LADIES
CONTACT: ISLAMIC INFORMATION CENTRE, SATWA-DUABAI
TELEPHONE # 04-3986950
Mr. Tamimul Ansari (Mobile# 050-8031351 / 055-9397734
ASSALAAMU ALAIKKUM
THIS IS TO INFORM YOU THAT "ISLAMIC INFORMATION CENTER' IN SATWA AT DUBAI HAS ANNOUNCED A PROGRAM WHICH WILL START INSHA ALLAH FROM 25/04/2010 TO 29/04/2010 (DAILY 05PM TO 08PM) FREE COURSE ON THE FOLLOWING TOPIC;
HOW TO BECOME A CALLER FOR ISLAM?
AT THE END OF PROGRAM EVERYONE WHO ATTENDS THE COURSE WILL BE GIVEN CERTIFICATE.
SEPERATE SEATINGS FOR LADIES
CONTACT: ISLAMIC INFORMATION CENTRE, SATWA-DUABAI
TELEPHONE # 04-3986950
Mr. Tamimul Ansari (Mobile# 050-8031351 / 055-9397734
Allama Shibli and Aligarh Movement
http://themuslim.ca/2010/03/28/allama-shibli-and-aligarh-movement/print/
Allama Shibli and Aligarh Movement
Darul Musannefin Shibli Academy
MUHAMMAD Shibli Nomani (1857-1914) more popularly known as Shibli Nomani or even simply as Shibli was born in a respected family of landed aristocracy in Bindawal, a village of Azamgarh district in eastern U.P. in 1857. Thus Shibli was born while the first war of independence was at its peak. Azamgarh and surrounding areas were particularly affected by its patriotic fervour. It was a matter of symbolic significance that on the day of his birth the freedom fighters broke open the gates of district jail and set free the prisoners incarcerated there. He took his first breaths in this highly surcharged patriotic and rebellious atmosphere. It was bound to have an abiding influence on the thinking and attitudes of Shibli in the days to come. He had imbibed the indomitable spirit of independence in his cradle and it remained with him as a distinctive trait of his personality throughout his life.
Shibli occupies a very important place in the history of Muslim community in modern India. His role in revitalizing and reviving the community is enormous. By his scholarly and intellectual attainments, he revived the memories of the great scholars of our past. He was an accomplished scholar of Islamic sciences and Arabic and Persian languages and literature. He was a prolific writer of Urdu both in prose and poetry. He was a prose writer of great excellence who remains unrivalled for the literary elegance and beauty of his writings. His poetry, both in Persian and Urdu, was of a very high order and excellence. He is considered as the last great poet of Persian in India. His historical writings opened new vistas and touched unprecedented heights of scholarly depth, incisive interpretation, deep insight, penetrating criticism and refreshing approach. It earned for him the title of the first teacher of history of the Indian Muslims, an honour that he thoroughly deserved. By his powerful writings he not only defended Islam against the ideological onslaught of the orientalists but eminently succeeded in creating a deep and abiding sense of pride, attachment and belonging with the past among the Indian Muslims. His personality was multifaceted and his contributions are immense and multidimensional. The people whom he taught, trained and influenced are legion and the exact nature and magnitude of their contribution in the fields of their interest is difficult to assess. Among them are included such illustrious personalities as Hamid ud din Farahi, Abul Kalam Azad, Saiyid Sulaiman Nadvi, Muhammad Ali Jauhar, Zafar Ali Khan, Sajjad Haider Yaldram, Aziz Mirza, Masud Ali Mahvi, Abdus Salam Nadvi, Abdul Bari Nadvi to name only a few. He built many institutions that continue to play a vital role in the life of the community. Darul Musannifin Shibli Academy had no parallel in the Sub Continent as a centre of historical research and publication. He was an Alim, scholar, educationist, reformer, historian, litterateur and much more. It is, therefore, not possible to attempt even a brief survey of his varied accomplishments and contributions in a small article. The endeavour here therefore would be confined to a brief study of his association with Aligarh and the contribution that he made to the Aligarh Movement.
1881 proved to be a turning point in his life. In that year he went to Aligarh along with his father to pay a visit to his younger brother, Mahdi Hasan, who was a student at M. A. O. College. In this journey he also met Sir Syed, a meeting that was destined to change his life and give it a new purpose, meaning and direction. In accordance with the traditions of the time he presented an Arabic Qasida (Ode) in praise of Sir Syed. Contrary to the style of those days, it was composed in the style of classical Arabic poetry. Sir Syed was impressed by it as he could see through it the great creative genius of the writer. He published it in Aligarh Gazette with a note of appreciation. This paved the way for Shibli’s eventual appointment at Aligarh. A new star of matchless brightness was to impart its lustre to the intellectual firmament of Aligarh and the conditions for this were created on this occasion.
In 1882 there was a vacancy for a teacher to teach Arabic and Persian languages in the College. Towards the end of January Shibli was appointed as Professor of Persian and Assistant Professor of Arabic. He joined his duty on 1st of February 1882. He spent next sixteen years at Aligarh. Initially his salary was fixed at Rs. Forty a month. Shibli belonged to a well to do family. He seems to have felt deeply hurt at this paltry salary. But he also seems to have realised the immense possibilities that Aligarh offered to the growth of his intellectual faculties and attainment of academic excellence. He settled for the later. There could not have been a better bargain. Later in 1886, he was promoted as Professor of Arabic as well and his salary was also raised accordingly. Ultimately it rose to Rs. 100 per month. But the extremely vital role that he was destined to play in the uplift of the College, furtherance of the objectives of the Aligarh Movement and enlightenment of the Muslim community of the Subcontinent could not be determined and understood in terms of salaries and stipends.
The most important thing that Shibli acquired at Aligarh was his abiding concern for the plight of the community and realization of the imperative need to work for its uplift and taking it out of the morass in which it found itself. It was a natural outcome of his contact with Sir Syed. It provided a direction to him and gave him a purpose and objective to work for. It fired his imagination and opened up new horizons before his eyes. This concern remained with him throughout his life. At Aligarh he came into contact with European scholars. He developed very close and friendly relations with Professor T. W. Arnold and learnt from him modern methods of research and scholarship, which he put to maximum use in putting across his own views and researches. He learnt French from him and taught him Arabic. He has referred to him as a friend and a mentor. It was here that he had access to the works of the orientalists and became painfully conscious of the great need to do something to resist and stop their onslaught against Islam and the Muslims and it determined the course of his future academic activities. He was a voracious reader and at Aligarh he had access to a virtual treasure of rare books to satisfy his thirst. Sir Syed’s library was perhaps the best library of its kind during those days in the entire subcontinent. It had an excellent collection of Arabic and Persian books of great Muslim scholars, which were being published in Europe and which, according to Shibli himself, were still beyond the reach of scholars even in Egypt. Seeing Shibli’s interest in scholarly pursuits, Sir Syed had allowed him free access to his library. This opened up new vistas of research and scholarship before him. The results of his researches delighted and amazed even great scholars. Sir Syed was deeply impressed by his scholarship and began to rely more and more on him in his researches. He built a banglow for him near his residence so that he could have easy access to his library. They spent much time together discussing scholarly subjects of mutual interest. Shibli had a very high opinion about Sir Syed’s great qualities of mind and heart. This mutual respect and appreciation for each other found expression on many occasions and forms a shining chapter of Aligarh’s history.
The contribution of Shibli to the Aligarh movement and his services in furthering its cause are varied and many. First of all he was a committed and dedicated teacher and was fully alive to his responsibility towards educating and building the character of his students and molding their views. His erudition, scholarship, vast knowledge of Islam and Islamic history and his ability to effectively communicate with them enabled him to establish effective rapport with his students. This he used to create in the students an interest in Islam and instill a sense of pride and belonging to its glorious past. He always tried to uphold the sublime traditions of Islamic civilization and did not inculcate in his students a sense of loyalty to the British or interest in western civilization. He always emphasized Islamic values in his teachings, lectures and writings.
He used every available forum to educate and train the students to be able to fulfil their role in the society and to retain the distinctive mark of having been students of the M. A. O. College. Besides the union where students acquired debating and oratory skills, there was an association with the name of Ikhwan us Safa. It was a forum where students were trained in Urdu speaking. He actively participated in both these forums and gave talks and lectures there to instruct and guide the students. He established a new forum for training students in speaking and writing Arabic and took keen interest in its development. When Aligarh Gazette decided to publish an Urdu supplement, its charge was given to him. Later, it acquired a separate identity of its own and came to be known as Aligarh Magazine. Some of his important writings initially appeared in this magazine. Through this magazine he trained a generation of students in writing Urdu.
An important aspect of Aligarh Movement was Sir Syed’s desire to retain the Islamic identity while acquiring modern education and acquainting oneself with the western values. Modern education at the cost of religion was not acceptable to him. He was very clear on this point and his pronouncements on the subject are too well known to bear repetition. He never wanted to impose his own religious ideas on the students or include his writings in the curriculum of the College. The religious aspect of the College was left entirely to the care of a graduate of the famous seat of religious learning, Darul Ulum at Deoband, Maulana Abdullah Ansari. Maulana Ansari was not only a product of that great seat of Islamic education but he was also son in law of Maulana Muhammad Qasim Nanatuwi, the founder of the Darul Ulum. Shibli was professor of Arabic and Persian and technically religious instruction was not one of his concerns. But it would appear in the light of the available evidence on the subject that his role in inculcating in the students an attachment with the religion was by far the most significant. To achieve this end he adopted various means and employed different methods besides personal contacts. He was very closely associated with Lujnatus Salat, an association that was formed to ensure punctual performance of five times prayers among the students and was proud of his own role in making it a success. Sir Syed entrusted him the responsibility of giving lectures to the students on the meaning and interpretation of the Holy Qur'an, a responsibility that he performed with great earnestness and enthusiasm. It became very popular among the students. When Maulana Abdullah Ansari was appointed, Shibli expressed his desire to be relieved of this responsibility but Sir Syed would not agree. He therefore continued to perform this responsibility till the end of his stay at Aligarh. Maulana Muhammad Ali Jauhar had observed that his interest in the Holy Book goes back to these lectures. There must have been many others who were inspired by his expositions of the meaning and exegesis of the Holy Qur'an.
On the instance of Sir Syed he compiled a book on the early history of Islam titled Bada’ ul Islam (The Beginning of Islam) to be included in the syllabus of Theology. This book was translated into Persian by his cousin and pupil, Hamiduddin Farahi, who was a student of the College at that time and later rose to be the greatest scholar of Quranics in modern times. It was included in the curriculum of Persian. The function celebrating the birth of the Prophet had become a hallmark of the University. It is interesting to note that it was begun by Shibli to acquaint the students with the life account of our beloved Prophet, a theme that was destined to emerge as the main interest of his life and for which he received universal acclaim. In the beginning it was held at his residence but as it could not accommodate all those who wanted to attend it, the venue was shifted to some other place. Besides these, his writings, poems and lectures went a long way in instilling in the students a deep sense of attachment to the religious and cultural moorings of Islam. He was a source of inspiration and a role model to the students in this regard. It could be seen that in this particular sphere he made significant contribution in realising and furthering some of the basic objectives of the Aligarh Movement.
As noted above, he was a poet of great excellence. In the academic circles of the College he was first introduced as an excellent poet. His poetic talent was used in the service of the College and furthering of the objectives of the Aligarh Movement. Keeping with the traditions of the time, important personalities were welcomed at the College with a Qasida and it was invariably his responsibility to compose and present it on behalf of the College. It would seem that he did not relish this job which smacked of flattery still he did it in the interest of the College. He also presented his poetic compositions at the annual sessions of Educational Conference. One of his most stirring poetical compositions “Masnavi Subh-e Ummid” was presented at the 1885 session of the conference. After depicting the hopeless situation in which the Muslims of India found themselves, he makes a very forceful presentation of the Aligarh Movement and its objectives and considers it as the morning of hope for those who had lost all hope. It contains one of the finest portrayals of Sir Syed and his dedication to his mission. There could be little doubt about the fact that his poetic compositions rendered yeoman service in furthering the objectives of the Aligarh Movement and his forceful voice was an asset and a source of great strength for the Movement.
Shibli had written some polemical writings to his credit before his joining the College. But his career as a writer and author in fact began at Aligarh. Here he had access to the books that were published in Europe and Egypt and these introduced him to a world that was not known to him before. Sir Syed’s library was perhaps the richest repository of such books in the entire Subcontinent and Shibli had full access to it. His discussions with Sir Syed introduced him to new ideas in the fields of literature, history and other areas of learning. Shibli’s scholarly exploits are varied and many but his greatest contributions are in the field of history and sirat. He has been called the first teacher of Indian Muslims in history and rightly so. The book that seems to have stimulated his interest in the study of history was Gibbon’s history of Rome. Sir Syed had got it translated into Urdu for his personal use. Thereafter history became the field of his main interest and his researches in Muslim history have acquired legendary status that has been celebrated by succeeding generations of Muslim scholars. There could be little doubt that Sir Syed’s writings on the Muslim history particularly Khutbat-i Ahmadiyya that he wrote to dispel the allegations and malicious insinuations contained in the Life of Mohamet of William Muir must have inspired him and convinced him of the imperative need of meeting the onslaught unleashed by the Orientalists against Islam and the Prophet. Shibli’s achievements in the field are unrivalled but it would be useful to remember that the trend was set by Sir Syed who was first to stand up against the scholarly tyranny of the west against Islam. Shibli, however, was a perfectionist and he thought it necessary to first fully equip himself with all the essential means and resources for this onerous task before accepting the challenge and throwing down the gauntlet. From the date of joining the College till 1887 he seems to have been mainly engaged in study and preparation for the task that he had set for himself. Though his reputation as a scholar was established he contented himself with expressing his ideas and concerns for the community and the urgent need for reform mostly through the medium of poetry.
In 1892 Shibli undertook an academic journey to collect necessary material for his proposed book al Faruq. This took him to Constantinople (Istanbul), Cairo, al Quds and Beirut. This was first journey of this kind by a professor of the College. Sir Syed had gone to England before he launched his movement for the establishment of the College to collect material for his rebuttal of William Muir’s infamous book on the life of Prophet. Among the professors of the College, however, Shibli was first to have done so. In a way he was the first ambassador of the Indian Muslims to Turkey and was instrumental in establishing first contacts of the Muslims of South Asia with that region. This shows his thirst for knowledge and spirit of enquiry. This journey was undertaken with his personal resources and without any help from any outside agency. He spent six months on this academic tour, most of which was spent in Constantinople, scouring its many libraries for the books that he needed. Most of the books that he needed were still in manuscript form. The libraries were situated at considerable distance from each other and he had to walk for miles to go from one library to the other and it was very tiring but he bore it cheerfully as a labour of love. Academically this tour was a great success but the general conditions of the Muslim countries he visited greatly dismayed and depressed him. He had gone from a country that was under the subjugation of others to those which were free and masters of their own destiny. He made it a point to meet the scholars and visit the academic institutions there. But to his great dismay same ailments seemed to be infecting those Muslim countries as well, which were the bane of Muslim society in India. He found the great divide between the old and new systems of education particularly very disturbing because his studies had convinced him that without a judicious combination of the two systems there would be no possibility of progress for the Muslims in the modern times. But living and breathing in a free country was an experience in itself. In recognition of his great academic achievements and service for the community, the Ottoman government awarded him Tamgha-i Majidi. It was first such honour achieved by a professor of Aligarh. It brought fame not only to Shibli but also to Aligarh where he belonged. Theoretically, Ottoman Sultan was still considered as the head of the Muslims and a symbol of the unity of the community. And therefore recognition of a scholar by him was indeed a matter of great honour. Shibli took the name and fame of the College wherever he went and was instrumental in introducing the College to the academic circles of the countries he visited. Those who came into contact with him were deeply impressed by his great scholarship and depth of knowledge. This was bound to create favourable impression about the institution where he taught. Among those whom he met at Cairo was included the great Egyptian scholar Mufti Muhammad Abduhu. He spent considerable time at the grand al Azhar University discussing with the Ulama matters of mutual interest and looking for books in its library. On his return he was felicitated both by the staff of the school and the College. Sir Syed also attended the felicitations.
In 1894 Shibli was granted the title of Shams ul Ulama by the British Government. It was the firs title that was granted to a professor of the College by the government. Keeping in mind the fact that Shibli had not yet crossed 37 years of his age and during those days grant of such titles was not very common, this event was considered to be very significant. Besides Sir Syed none of his associates had received any title from the government so far. Even such eminent luminaries and members of Aligarh fraternity as Hali and Nazir Ahmad received it much later. There were celebrations in the College. Ikhwan us Safa and Lujnat ul Adab held a joint function on January 19, 1894 to felicitate Shibli on the receipt of this honour. Among others, it was attended by Sir Syed, Syed Mahmud, Muhsin ul Mulk, Hali, Muzammilullah Khan, Theodore Beck and Arnold. The meeting was chaired by Muhsin ul Mulk. Besides others, Hali also presented a congratulatory poem in Arabic which was appropriately titled “From friend to friend”. Among the students Hamid ud din Farahi, Zafar Ali Khan and Ghulam us Saqlain were included among those who spoke on the occasion and presented their poetic compositions. The high academic standards of the students of those days could be assessed from the fact that majority of the poetic compositions of the students presented on the occasion were either in Arabic or Persian. On February 17 another function was held in the Strachey Hall, which was attended by the European officers, their ladies, notables of Aligarh and the College community. In this function the title and the robe of honour (khil’at) was officially conferred on him.
Under the influence of the Aligarh Movement and realising the imperative need of introducing modern education to the Muslims, soon after his joining of the College Shibli had founded a school at Azamgarh with the name of National School in 1883. By 1895 it was upgraded as a High School. After independence it became a Post Graduate College with the name of Shibli National Post Graduate College. At present it is the best minority college in the province of Uttar Pradesh with post graduate facilities in all the main branches of Science and a number of subjects in Arts and Social Sciences. It also offers courses in law, commerce and education. It has all the potential of being developed as a university. Over a period of more than a century since it has been in existence it has continued to fulfil the same objectives in the region of Eastern U. P. which Aligarh Movement tried to propagate and popularise among the Muslims.
In 1895 he was nominated as a member of the Faculty of Arts and Board of Studies of Allahabad University. It may be recalled here that M. A. O. College was affiliated to Allahabad University before it became Aligarh Muslim University. Around that time a move was afoot to remove Persian as a subject from the syllabi of the University as its syllabus was considered to be below standard. Due to his intervention it was retained and Shibli was asked to prepare a new and suitable syllabus. He prepared a standard syllabus for this purpose. The course of study that he prepared continued to be taught at the university for many years. Shibli used to give a portion of the income that accrued to him from this course to the College fund.
Sir Syed died on March 27, 1898. Shibli left the College after few months. First he took leave for six months in May and after the expiry of the leave, he tendered his resignation form the service of the College. Thus the relationship that had that had begun in 1882 and had lasted for sixteen years that saw Shibli achieve glory and fame, came to an end. It may, however, be useful to remember in this context that in spite of all the admiration of Shibli for Sir Syed and appreciation of Sir Syed for the unusual calibre and talent of Shibli, there were a number of issues on which they differed. Men of substance do not agree with each other on each and every point. It was only natural that men of such stature as Sir Syed and Shibli would differ on some issues. It does not seem to be a coincidence that Shibli continued to serve the College as long as Sir Syed was alive in spite of whatever differences he might have had with him and in spite of the fact that he had been contemplating to leave thee College for quite some time. It was only after his death that he found it necessary to severe his relationship with the College. Even long after he had left Aligarh, there were moves particularly during the stewardship of Muhsinul Mulk to revive his association with the College. It would appear that Shibli was not averse to the idea but some how it did not materialise. Shibli lived another eighteen years. These years saw his talents blossom to the full. He authored many great books on a variety of subjects with equal ease and felicity. One is struck with wonder on the range of his interest. On every subject that he did chose, he wrote with compelling authority and beauty. But the crowning glory of his scholarship was the biography of the Prophet, peace be on him, for which he received universal acclaim and which remains unsurpassed even today. He founded many institutions and participated in many movements. These include, among others, Darul Musannifin Shibli Academy, Nadwatul Ulama and Madrastul Islah. His role in mobilising assistance and support for Turkey was very important. He did not actively participate in politics but supported the Congress from the very beginning. These and many other aspects of his life are no doubt very important but they are out of our purview here. In the midst of the plethora of real and alleged differences of Shibli with Sir Syed and Aligarh Movement, it would be useful to remember that after Sir Syed Shibli was the most towering personality among the galaxy of great men who had gathered around him and he made enormous contribution towards furthering the objectives of the Aligarh Movement.
Muhammad Shibli Nomani
Born 3rd June 1857 in Bindawal Azamgarh (UP)
Died on 18th November 1914 in Azamgarh (UP)
Father : Shaikh Habibullah
Mother: Moqeema Khatoon (d/o Mr.Qurban Ahmad, Phariha Azamgarh)
Wife: Majidunnisa (Married 1876-77)
Brothers : Mahdi Hasan, Mohammad Ishaq, Mohammad Junaid, Mohammad
Children : Hamid Hassan Nomani , Rabia Khatoon , Jannutul Fatima
Teachers: Maulana Farooq Chirayyakuti, Chirayyakot Azamgarh, Maulana Irshad Husain, Rampur, Maulana Faiz ul Hasan Saharanpuri, Lahore, Maulana Ahmad Ali Saharanpuri
MAO College Association: 1882 – 1898, Professor of Persian and Arabic
Founder Editor: The Aligarh Magazine (Urdu)-1891
Famous Students:
Hamid ud din Farahi, Abul Kalam Azad, Saiyid Sulaiman Nadvi, Muhammad Ali Jauhar, Zafar Ali Khan, Sajjad Haider Yaldram, Aziz Mirza, Masud Ali Mahvi, Abdus Salam Nadvi, Abdul Bari Nadvi, Shibli Mutakallim Nadvi
Books :
Seerat-un-Nabi – 7 Volumes (co-edited by Syed Sulaiman Nadvi), Muqadmat-Seeratun Nabi, Al-Farooq : Biography of Hazrat Omar Farooq (R.A.), Al-Ghazali, Al-Mamoon , Seerat-un-Noman, Swaneh-Maulana Roomi, Al-Kalam, Ilmul-Kalam, Safar Nama Room-Misr-o- Shaam, Sherul-Ajam -5 Volumes, Kuliyat-e-Shibli (Urdu), Kuliyat-e-Shibli (Farsi), Mawazenah Anees-o-Dabeer, Al-Inteqar, Auragzeb Alamgeer per Ek Nazar
Copyright © 2010 TheMulsim.ca. All rights reserved.
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Subject: [nrindians] Allama Shibli and Aligarh Movement (TheMuslim.ca)
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Allama Shibli and Aligarh Movement
Darul Musannefin Shibli Academy
MUHAMMAD Shibli Nomani (1857-1914) more popularly known as Shibli Nomani or even simply as Shibli was born in a respected family of landed aristocracy in Bindawal, a village of Azamgarh district in eastern U.P. in 1857. Thus Shibli was born while the first war of independence was at its peak. Azamgarh and surrounding areas were particularly affected by its patriotic fervour. It was a matter of symbolic significance that on the day of his birth the freedom fighters broke open the gates of district jail and set free the prisoners incarcerated there. He took his first breaths in this highly surcharged patriotic and rebellious atmosphere. It was bound to have an abiding influence on the thinking and attitudes of Shibli in the days to come. He had imbibed the indomitable spirit of independence in his cradle and it remained with him as a distinctive trait of his personality throughout his life.
Shibli occupies a very important place in the history of Muslim community in modern India. His role in revitalizing and reviving the community is enormous. By his scholarly and intellectual attainments, he revived the memories of the great scholars of our past. He was an accomplished scholar of Islamic sciences and Arabic and Persian languages and literature. He was a prolific writer of Urdu both in prose and poetry. He was a prose writer of great excellence who remains unrivalled for the literary elegance and beauty of his writings. His poetry, both in Persian and Urdu, was of a very high order and excellence. He is considered as the last great poet of Persian in India. His historical writings opened new vistas and touched unprecedented heights of scholarly depth, incisive interpretation, deep insight, penetrating criticism and refreshing approach. It earned for him the title of the first teacher of history of the Indian Muslims, an honour that he thoroughly deserved. By his powerful writings he not only defended Islam against the ideological onslaught of the orientalists but eminently succeeded in creating a deep and abiding sense of pride, attachment and belonging with the past among the Indian Muslims. His personality was multifaceted and his contributions are immense and multidimensional. The people whom he taught, trained and influenced are legion and the exact nature and magnitude of their contribution in the fields of their interest is difficult to assess. Among them are included such illustrious personalities as Hamid ud din Farahi, Abul Kalam Azad, Saiyid Sulaiman Nadvi, Muhammad Ali Jauhar, Zafar Ali Khan, Sajjad Haider Yaldram, Aziz Mirza, Masud Ali Mahvi, Abdus Salam Nadvi, Abdul Bari Nadvi to name only a few. He built many institutions that continue to play a vital role in the life of the community. Darul Musannifin Shibli Academy had no parallel in the Sub Continent as a centre of historical research and publication. He was an Alim, scholar, educationist, reformer, historian, litterateur and much more. It is, therefore, not possible to attempt even a brief survey of his varied accomplishments and contributions in a small article. The endeavour here therefore would be confined to a brief study of his association with Aligarh and the contribution that he made to the Aligarh Movement.
1881 proved to be a turning point in his life. In that year he went to Aligarh along with his father to pay a visit to his younger brother, Mahdi Hasan, who was a student at M. A. O. College. In this journey he also met Sir Syed, a meeting that was destined to change his life and give it a new purpose, meaning and direction. In accordance with the traditions of the time he presented an Arabic Qasida (Ode) in praise of Sir Syed. Contrary to the style of those days, it was composed in the style of classical Arabic poetry. Sir Syed was impressed by it as he could see through it the great creative genius of the writer. He published it in Aligarh Gazette with a note of appreciation. This paved the way for Shibli’s eventual appointment at Aligarh. A new star of matchless brightness was to impart its lustre to the intellectual firmament of Aligarh and the conditions for this were created on this occasion.
In 1882 there was a vacancy for a teacher to teach Arabic and Persian languages in the College. Towards the end of January Shibli was appointed as Professor of Persian and Assistant Professor of Arabic. He joined his duty on 1st of February 1882. He spent next sixteen years at Aligarh. Initially his salary was fixed at Rs. Forty a month. Shibli belonged to a well to do family. He seems to have felt deeply hurt at this paltry salary. But he also seems to have realised the immense possibilities that Aligarh offered to the growth of his intellectual faculties and attainment of academic excellence. He settled for the later. There could not have been a better bargain. Later in 1886, he was promoted as Professor of Arabic as well and his salary was also raised accordingly. Ultimately it rose to Rs. 100 per month. But the extremely vital role that he was destined to play in the uplift of the College, furtherance of the objectives of the Aligarh Movement and enlightenment of the Muslim community of the Subcontinent could not be determined and understood in terms of salaries and stipends.
The most important thing that Shibli acquired at Aligarh was his abiding concern for the plight of the community and realization of the imperative need to work for its uplift and taking it out of the morass in which it found itself. It was a natural outcome of his contact with Sir Syed. It provided a direction to him and gave him a purpose and objective to work for. It fired his imagination and opened up new horizons before his eyes. This concern remained with him throughout his life. At Aligarh he came into contact with European scholars. He developed very close and friendly relations with Professor T. W. Arnold and learnt from him modern methods of research and scholarship, which he put to maximum use in putting across his own views and researches. He learnt French from him and taught him Arabic. He has referred to him as a friend and a mentor. It was here that he had access to the works of the orientalists and became painfully conscious of the great need to do something to resist and stop their onslaught against Islam and the Muslims and it determined the course of his future academic activities. He was a voracious reader and at Aligarh he had access to a virtual treasure of rare books to satisfy his thirst. Sir Syed’s library was perhaps the best library of its kind during those days in the entire subcontinent. It had an excellent collection of Arabic and Persian books of great Muslim scholars, which were being published in Europe and which, according to Shibli himself, were still beyond the reach of scholars even in Egypt. Seeing Shibli’s interest in scholarly pursuits, Sir Syed had allowed him free access to his library. This opened up new vistas of research and scholarship before him. The results of his researches delighted and amazed even great scholars. Sir Syed was deeply impressed by his scholarship and began to rely more and more on him in his researches. He built a banglow for him near his residence so that he could have easy access to his library. They spent much time together discussing scholarly subjects of mutual interest. Shibli had a very high opinion about Sir Syed’s great qualities of mind and heart. This mutual respect and appreciation for each other found expression on many occasions and forms a shining chapter of Aligarh’s history.
The contribution of Shibli to the Aligarh movement and his services in furthering its cause are varied and many. First of all he was a committed and dedicated teacher and was fully alive to his responsibility towards educating and building the character of his students and molding their views. His erudition, scholarship, vast knowledge of Islam and Islamic history and his ability to effectively communicate with them enabled him to establish effective rapport with his students. This he used to create in the students an interest in Islam and instill a sense of pride and belonging to its glorious past. He always tried to uphold the sublime traditions of Islamic civilization and did not inculcate in his students a sense of loyalty to the British or interest in western civilization. He always emphasized Islamic values in his teachings, lectures and writings.
He used every available forum to educate and train the students to be able to fulfil their role in the society and to retain the distinctive mark of having been students of the M. A. O. College. Besides the union where students acquired debating and oratory skills, there was an association with the name of Ikhwan us Safa. It was a forum where students were trained in Urdu speaking. He actively participated in both these forums and gave talks and lectures there to instruct and guide the students. He established a new forum for training students in speaking and writing Arabic and took keen interest in its development. When Aligarh Gazette decided to publish an Urdu supplement, its charge was given to him. Later, it acquired a separate identity of its own and came to be known as Aligarh Magazine. Some of his important writings initially appeared in this magazine. Through this magazine he trained a generation of students in writing Urdu.
An important aspect of Aligarh Movement was Sir Syed’s desire to retain the Islamic identity while acquiring modern education and acquainting oneself with the western values. Modern education at the cost of religion was not acceptable to him. He was very clear on this point and his pronouncements on the subject are too well known to bear repetition. He never wanted to impose his own religious ideas on the students or include his writings in the curriculum of the College. The religious aspect of the College was left entirely to the care of a graduate of the famous seat of religious learning, Darul Ulum at Deoband, Maulana Abdullah Ansari. Maulana Ansari was not only a product of that great seat of Islamic education but he was also son in law of Maulana Muhammad Qasim Nanatuwi, the founder of the Darul Ulum. Shibli was professor of Arabic and Persian and technically religious instruction was not one of his concerns. But it would appear in the light of the available evidence on the subject that his role in inculcating in the students an attachment with the religion was by far the most significant. To achieve this end he adopted various means and employed different methods besides personal contacts. He was very closely associated with Lujnatus Salat, an association that was formed to ensure punctual performance of five times prayers among the students and was proud of his own role in making it a success. Sir Syed entrusted him the responsibility of giving lectures to the students on the meaning and interpretation of the Holy Qur'an, a responsibility that he performed with great earnestness and enthusiasm. It became very popular among the students. When Maulana Abdullah Ansari was appointed, Shibli expressed his desire to be relieved of this responsibility but Sir Syed would not agree. He therefore continued to perform this responsibility till the end of his stay at Aligarh. Maulana Muhammad Ali Jauhar had observed that his interest in the Holy Book goes back to these lectures. There must have been many others who were inspired by his expositions of the meaning and exegesis of the Holy Qur'an.
On the instance of Sir Syed he compiled a book on the early history of Islam titled Bada’ ul Islam (The Beginning of Islam) to be included in the syllabus of Theology. This book was translated into Persian by his cousin and pupil, Hamiduddin Farahi, who was a student of the College at that time and later rose to be the greatest scholar of Quranics in modern times. It was included in the curriculum of Persian. The function celebrating the birth of the Prophet had become a hallmark of the University. It is interesting to note that it was begun by Shibli to acquaint the students with the life account of our beloved Prophet, a theme that was destined to emerge as the main interest of his life and for which he received universal acclaim. In the beginning it was held at his residence but as it could not accommodate all those who wanted to attend it, the venue was shifted to some other place. Besides these, his writings, poems and lectures went a long way in instilling in the students a deep sense of attachment to the religious and cultural moorings of Islam. He was a source of inspiration and a role model to the students in this regard. It could be seen that in this particular sphere he made significant contribution in realising and furthering some of the basic objectives of the Aligarh Movement.
As noted above, he was a poet of great excellence. In the academic circles of the College he was first introduced as an excellent poet. His poetic talent was used in the service of the College and furthering of the objectives of the Aligarh Movement. Keeping with the traditions of the time, important personalities were welcomed at the College with a Qasida and it was invariably his responsibility to compose and present it on behalf of the College. It would seem that he did not relish this job which smacked of flattery still he did it in the interest of the College. He also presented his poetic compositions at the annual sessions of Educational Conference. One of his most stirring poetical compositions “Masnavi Subh-e Ummid” was presented at the 1885 session of the conference. After depicting the hopeless situation in which the Muslims of India found themselves, he makes a very forceful presentation of the Aligarh Movement and its objectives and considers it as the morning of hope for those who had lost all hope. It contains one of the finest portrayals of Sir Syed and his dedication to his mission. There could be little doubt about the fact that his poetic compositions rendered yeoman service in furthering the objectives of the Aligarh Movement and his forceful voice was an asset and a source of great strength for the Movement.
Shibli had written some polemical writings to his credit before his joining the College. But his career as a writer and author in fact began at Aligarh. Here he had access to the books that were published in Europe and Egypt and these introduced him to a world that was not known to him before. Sir Syed’s library was perhaps the richest repository of such books in the entire Subcontinent and Shibli had full access to it. His discussions with Sir Syed introduced him to new ideas in the fields of literature, history and other areas of learning. Shibli’s scholarly exploits are varied and many but his greatest contributions are in the field of history and sirat. He has been called the first teacher of Indian Muslims in history and rightly so. The book that seems to have stimulated his interest in the study of history was Gibbon’s history of Rome. Sir Syed had got it translated into Urdu for his personal use. Thereafter history became the field of his main interest and his researches in Muslim history have acquired legendary status that has been celebrated by succeeding generations of Muslim scholars. There could be little doubt that Sir Syed’s writings on the Muslim history particularly Khutbat-i Ahmadiyya that he wrote to dispel the allegations and malicious insinuations contained in the Life of Mohamet of William Muir must have inspired him and convinced him of the imperative need of meeting the onslaught unleashed by the Orientalists against Islam and the Prophet. Shibli’s achievements in the field are unrivalled but it would be useful to remember that the trend was set by Sir Syed who was first to stand up against the scholarly tyranny of the west against Islam. Shibli, however, was a perfectionist and he thought it necessary to first fully equip himself with all the essential means and resources for this onerous task before accepting the challenge and throwing down the gauntlet. From the date of joining the College till 1887 he seems to have been mainly engaged in study and preparation for the task that he had set for himself. Though his reputation as a scholar was established he contented himself with expressing his ideas and concerns for the community and the urgent need for reform mostly through the medium of poetry.
In 1892 Shibli undertook an academic journey to collect necessary material for his proposed book al Faruq. This took him to Constantinople (Istanbul), Cairo, al Quds and Beirut. This was first journey of this kind by a professor of the College. Sir Syed had gone to England before he launched his movement for the establishment of the College to collect material for his rebuttal of William Muir’s infamous book on the life of Prophet. Among the professors of the College, however, Shibli was first to have done so. In a way he was the first ambassador of the Indian Muslims to Turkey and was instrumental in establishing first contacts of the Muslims of South Asia with that region. This shows his thirst for knowledge and spirit of enquiry. This journey was undertaken with his personal resources and without any help from any outside agency. He spent six months on this academic tour, most of which was spent in Constantinople, scouring its many libraries for the books that he needed. Most of the books that he needed were still in manuscript form. The libraries were situated at considerable distance from each other and he had to walk for miles to go from one library to the other and it was very tiring but he bore it cheerfully as a labour of love. Academically this tour was a great success but the general conditions of the Muslim countries he visited greatly dismayed and depressed him. He had gone from a country that was under the subjugation of others to those which were free and masters of their own destiny. He made it a point to meet the scholars and visit the academic institutions there. But to his great dismay same ailments seemed to be infecting those Muslim countries as well, which were the bane of Muslim society in India. He found the great divide between the old and new systems of education particularly very disturbing because his studies had convinced him that without a judicious combination of the two systems there would be no possibility of progress for the Muslims in the modern times. But living and breathing in a free country was an experience in itself. In recognition of his great academic achievements and service for the community, the Ottoman government awarded him Tamgha-i Majidi. It was first such honour achieved by a professor of Aligarh. It brought fame not only to Shibli but also to Aligarh where he belonged. Theoretically, Ottoman Sultan was still considered as the head of the Muslims and a symbol of the unity of the community. And therefore recognition of a scholar by him was indeed a matter of great honour. Shibli took the name and fame of the College wherever he went and was instrumental in introducing the College to the academic circles of the countries he visited. Those who came into contact with him were deeply impressed by his great scholarship and depth of knowledge. This was bound to create favourable impression about the institution where he taught. Among those whom he met at Cairo was included the great Egyptian scholar Mufti Muhammad Abduhu. He spent considerable time at the grand al Azhar University discussing with the Ulama matters of mutual interest and looking for books in its library. On his return he was felicitated both by the staff of the school and the College. Sir Syed also attended the felicitations.
In 1894 Shibli was granted the title of Shams ul Ulama by the British Government. It was the firs title that was granted to a professor of the College by the government. Keeping in mind the fact that Shibli had not yet crossed 37 years of his age and during those days grant of such titles was not very common, this event was considered to be very significant. Besides Sir Syed none of his associates had received any title from the government so far. Even such eminent luminaries and members of Aligarh fraternity as Hali and Nazir Ahmad received it much later. There were celebrations in the College. Ikhwan us Safa and Lujnat ul Adab held a joint function on January 19, 1894 to felicitate Shibli on the receipt of this honour. Among others, it was attended by Sir Syed, Syed Mahmud, Muhsin ul Mulk, Hali, Muzammilullah Khan, Theodore Beck and Arnold. The meeting was chaired by Muhsin ul Mulk. Besides others, Hali also presented a congratulatory poem in Arabic which was appropriately titled “From friend to friend”. Among the students Hamid ud din Farahi, Zafar Ali Khan and Ghulam us Saqlain were included among those who spoke on the occasion and presented their poetic compositions. The high academic standards of the students of those days could be assessed from the fact that majority of the poetic compositions of the students presented on the occasion were either in Arabic or Persian. On February 17 another function was held in the Strachey Hall, which was attended by the European officers, their ladies, notables of Aligarh and the College community. In this function the title and the robe of honour (khil’at) was officially conferred on him.
Under the influence of the Aligarh Movement and realising the imperative need of introducing modern education to the Muslims, soon after his joining of the College Shibli had founded a school at Azamgarh with the name of National School in 1883. By 1895 it was upgraded as a High School. After independence it became a Post Graduate College with the name of Shibli National Post Graduate College. At present it is the best minority college in the province of Uttar Pradesh with post graduate facilities in all the main branches of Science and a number of subjects in Arts and Social Sciences. It also offers courses in law, commerce and education. It has all the potential of being developed as a university. Over a period of more than a century since it has been in existence it has continued to fulfil the same objectives in the region of Eastern U. P. which Aligarh Movement tried to propagate and popularise among the Muslims.
In 1895 he was nominated as a member of the Faculty of Arts and Board of Studies of Allahabad University. It may be recalled here that M. A. O. College was affiliated to Allahabad University before it became Aligarh Muslim University. Around that time a move was afoot to remove Persian as a subject from the syllabi of the University as its syllabus was considered to be below standard. Due to his intervention it was retained and Shibli was asked to prepare a new and suitable syllabus. He prepared a standard syllabus for this purpose. The course of study that he prepared continued to be taught at the university for many years. Shibli used to give a portion of the income that accrued to him from this course to the College fund.
Sir Syed died on March 27, 1898. Shibli left the College after few months. First he took leave for six months in May and after the expiry of the leave, he tendered his resignation form the service of the College. Thus the relationship that had that had begun in 1882 and had lasted for sixteen years that saw Shibli achieve glory and fame, came to an end. It may, however, be useful to remember in this context that in spite of all the admiration of Shibli for Sir Syed and appreciation of Sir Syed for the unusual calibre and talent of Shibli, there were a number of issues on which they differed. Men of substance do not agree with each other on each and every point. It was only natural that men of such stature as Sir Syed and Shibli would differ on some issues. It does not seem to be a coincidence that Shibli continued to serve the College as long as Sir Syed was alive in spite of whatever differences he might have had with him and in spite of the fact that he had been contemplating to leave thee College for quite some time. It was only after his death that he found it necessary to severe his relationship with the College. Even long after he had left Aligarh, there were moves particularly during the stewardship of Muhsinul Mulk to revive his association with the College. It would appear that Shibli was not averse to the idea but some how it did not materialise. Shibli lived another eighteen years. These years saw his talents blossom to the full. He authored many great books on a variety of subjects with equal ease and felicity. One is struck with wonder on the range of his interest. On every subject that he did chose, he wrote with compelling authority and beauty. But the crowning glory of his scholarship was the biography of the Prophet, peace be on him, for which he received universal acclaim and which remains unsurpassed even today. He founded many institutions and participated in many movements. These include, among others, Darul Musannifin Shibli Academy, Nadwatul Ulama and Madrastul Islah. His role in mobilising assistance and support for Turkey was very important. He did not actively participate in politics but supported the Congress from the very beginning. These and many other aspects of his life are no doubt very important but they are out of our purview here. In the midst of the plethora of real and alleged differences of Shibli with Sir Syed and Aligarh Movement, it would be useful to remember that after Sir Syed Shibli was the most towering personality among the galaxy of great men who had gathered around him and he made enormous contribution towards furthering the objectives of the Aligarh Movement.
Muhammad Shibli Nomani
Born 3rd June 1857 in Bindawal Azamgarh (UP)
Died on 18th November 1914 in Azamgarh (UP)
Father : Shaikh Habibullah
Mother: Moqeema Khatoon (d/o Mr.Qurban Ahmad, Phariha Azamgarh)
Wife: Majidunnisa (Married 1876-77)
Brothers : Mahdi Hasan, Mohammad Ishaq, Mohammad Junaid, Mohammad
Children : Hamid Hassan Nomani , Rabia Khatoon , Jannutul Fatima
Teachers: Maulana Farooq Chirayyakuti, Chirayyakot Azamgarh, Maulana Irshad Husain, Rampur, Maulana Faiz ul Hasan Saharanpuri, Lahore, Maulana Ahmad Ali Saharanpuri
MAO College Association: 1882 – 1898, Professor of Persian and Arabic
Founder Editor: The Aligarh Magazine (Urdu)-1891
Famous Students:
Hamid ud din Farahi, Abul Kalam Azad, Saiyid Sulaiman Nadvi, Muhammad Ali Jauhar, Zafar Ali Khan, Sajjad Haider Yaldram, Aziz Mirza, Masud Ali Mahvi, Abdus Salam Nadvi, Abdul Bari Nadvi, Shibli Mutakallim Nadvi
Books :
Seerat-un-Nabi – 7 Volumes (co-edited by Syed Sulaiman Nadvi), Muqadmat-Seeratun Nabi, Al-Farooq : Biography of Hazrat Omar Farooq (R.A.), Al-Ghazali, Al-Mamoon , Seerat-un-Noman, Swaneh-Maulana Roomi, Al-Kalam, Ilmul-Kalam, Safar Nama Room-Misr-o- Shaam, Sherul-Ajam -5 Volumes, Kuliyat-e-Shibli (Urdu), Kuliyat-e-Shibli (Farsi), Mawazenah Anees-o-Dabeer, Al-Inteqar, Auragzeb Alamgeer per Ek Nazar
Copyright © 2010 TheMulsim.ca. All rights reserved.
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MUDUVAI HIDAYATH
www.imandubai.org
www.mudukulathur.com
Allama Shibli and Aligarh Movement
Darul Musannefin Shibli Academy
MUHAMMAD Shibli Nomani (1857-1914) more popularly known as Shibli Nomani or even simply as Shibli was born in a respected family of landed aristocracy in Bindawal, a village of Azamgarh district in eastern U.P. in 1857. Thus Shibli was born while the first war of independence was at its peak. Azamgarh and surrounding areas were particularly affected by its patriotic fervour. It was a matter of symbolic significance that on the day of his birth the freedom fighters broke open the gates of district jail and set free the prisoners incarcerated there. He took his first breaths in this highly surcharged patriotic and rebellious atmosphere. It was bound to have an abiding influence on the thinking and attitudes of Shibli in the days to come. He had imbibed the indomitable spirit of independence in his cradle and it remained with him as a distinctive trait of his personality throughout his life.
Shibli occupies a very important place in the history of Muslim community in modern India. His role in revitalizing and reviving the community is enormous. By his scholarly and intellectual attainments, he revived the memories of the great scholars of our past. He was an accomplished scholar of Islamic sciences and Arabic and Persian languages and literature. He was a prolific writer of Urdu both in prose and poetry. He was a prose writer of great excellence who remains unrivalled for the literary elegance and beauty of his writings. His poetry, both in Persian and Urdu, was of a very high order and excellence. He is considered as the last great poet of Persian in India. His historical writings opened new vistas and touched unprecedented heights of scholarly depth, incisive interpretation, deep insight, penetrating criticism and refreshing approach. It earned for him the title of the first teacher of history of the Indian Muslims, an honour that he thoroughly deserved. By his powerful writings he not only defended Islam against the ideological onslaught of the orientalists but eminently succeeded in creating a deep and abiding sense of pride, attachment and belonging with the past among the Indian Muslims. His personality was multifaceted and his contributions are immense and multidimensional. The people whom he taught, trained and influenced are legion and the exact nature and magnitude of their contribution in the fields of their interest is difficult to assess. Among them are included such illustrious personalities as Hamid ud din Farahi, Abul Kalam Azad, Saiyid Sulaiman Nadvi, Muhammad Ali Jauhar, Zafar Ali Khan, Sajjad Haider Yaldram, Aziz Mirza, Masud Ali Mahvi, Abdus Salam Nadvi, Abdul Bari Nadvi to name only a few. He built many institutions that continue to play a vital role in the life of the community. Darul Musannifin Shibli Academy had no parallel in the Sub Continent as a centre of historical research and publication. He was an Alim, scholar, educationist, reformer, historian, litterateur and much more. It is, therefore, not possible to attempt even a brief survey of his varied accomplishments and contributions in a small article. The endeavour here therefore would be confined to a brief study of his association with Aligarh and the contribution that he made to the Aligarh Movement.
1881 proved to be a turning point in his life. In that year he went to Aligarh along with his father to pay a visit to his younger brother, Mahdi Hasan, who was a student at M. A. O. College. In this journey he also met Sir Syed, a meeting that was destined to change his life and give it a new purpose, meaning and direction. In accordance with the traditions of the time he presented an Arabic Qasida (Ode) in praise of Sir Syed. Contrary to the style of those days, it was composed in the style of classical Arabic poetry. Sir Syed was impressed by it as he could see through it the great creative genius of the writer. He published it in Aligarh Gazette with a note of appreciation. This paved the way for Shibli’s eventual appointment at Aligarh. A new star of matchless brightness was to impart its lustre to the intellectual firmament of Aligarh and the conditions for this were created on this occasion.
In 1882 there was a vacancy for a teacher to teach Arabic and Persian languages in the College. Towards the end of January Shibli was appointed as Professor of Persian and Assistant Professor of Arabic. He joined his duty on 1st of February 1882. He spent next sixteen years at Aligarh. Initially his salary was fixed at Rs. Forty a month. Shibli belonged to a well to do family. He seems to have felt deeply hurt at this paltry salary. But he also seems to have realised the immense possibilities that Aligarh offered to the growth of his intellectual faculties and attainment of academic excellence. He settled for the later. There could not have been a better bargain. Later in 1886, he was promoted as Professor of Arabic as well and his salary was also raised accordingly. Ultimately it rose to Rs. 100 per month. But the extremely vital role that he was destined to play in the uplift of the College, furtherance of the objectives of the Aligarh Movement and enlightenment of the Muslim community of the Subcontinent could not be determined and understood in terms of salaries and stipends.
The most important thing that Shibli acquired at Aligarh was his abiding concern for the plight of the community and realization of the imperative need to work for its uplift and taking it out of the morass in which it found itself. It was a natural outcome of his contact with Sir Syed. It provided a direction to him and gave him a purpose and objective to work for. It fired his imagination and opened up new horizons before his eyes. This concern remained with him throughout his life. At Aligarh he came into contact with European scholars. He developed very close and friendly relations with Professor T. W. Arnold and learnt from him modern methods of research and scholarship, which he put to maximum use in putting across his own views and researches. He learnt French from him and taught him Arabic. He has referred to him as a friend and a mentor. It was here that he had access to the works of the orientalists and became painfully conscious of the great need to do something to resist and stop their onslaught against Islam and the Muslims and it determined the course of his future academic activities. He was a voracious reader and at Aligarh he had access to a virtual treasure of rare books to satisfy his thirst. Sir Syed’s library was perhaps the best library of its kind during those days in the entire subcontinent. It had an excellent collection of Arabic and Persian books of great Muslim scholars, which were being published in Europe and which, according to Shibli himself, were still beyond the reach of scholars even in Egypt. Seeing Shibli’s interest in scholarly pursuits, Sir Syed had allowed him free access to his library. This opened up new vistas of research and scholarship before him. The results of his researches delighted and amazed even great scholars. Sir Syed was deeply impressed by his scholarship and began to rely more and more on him in his researches. He built a banglow for him near his residence so that he could have easy access to his library. They spent much time together discussing scholarly subjects of mutual interest. Shibli had a very high opinion about Sir Syed’s great qualities of mind and heart. This mutual respect and appreciation for each other found expression on many occasions and forms a shining chapter of Aligarh’s history.
The contribution of Shibli to the Aligarh movement and his services in furthering its cause are varied and many. First of all he was a committed and dedicated teacher and was fully alive to his responsibility towards educating and building the character of his students and molding their views. His erudition, scholarship, vast knowledge of Islam and Islamic history and his ability to effectively communicate with them enabled him to establish effective rapport with his students. This he used to create in the students an interest in Islam and instill a sense of pride and belonging to its glorious past. He always tried to uphold the sublime traditions of Islamic civilization and did not inculcate in his students a sense of loyalty to the British or interest in western civilization. He always emphasized Islamic values in his teachings, lectures and writings.
He used every available forum to educate and train the students to be able to fulfil their role in the society and to retain the distinctive mark of having been students of the M. A. O. College. Besides the union where students acquired debating and oratory skills, there was an association with the name of Ikhwan us Safa. It was a forum where students were trained in Urdu speaking. He actively participated in both these forums and gave talks and lectures there to instruct and guide the students. He established a new forum for training students in speaking and writing Arabic and took keen interest in its development. When Aligarh Gazette decided to publish an Urdu supplement, its charge was given to him. Later, it acquired a separate identity of its own and came to be known as Aligarh Magazine. Some of his important writings initially appeared in this magazine. Through this magazine he trained a generation of students in writing Urdu.
An important aspect of Aligarh Movement was Sir Syed’s desire to retain the Islamic identity while acquiring modern education and acquainting oneself with the western values. Modern education at the cost of religion was not acceptable to him. He was very clear on this point and his pronouncements on the subject are too well known to bear repetition. He never wanted to impose his own religious ideas on the students or include his writings in the curriculum of the College. The religious aspect of the College was left entirely to the care of a graduate of the famous seat of religious learning, Darul Ulum at Deoband, Maulana Abdullah Ansari. Maulana Ansari was not only a product of that great seat of Islamic education but he was also son in law of Maulana Muhammad Qasim Nanatuwi, the founder of the Darul Ulum. Shibli was professor of Arabic and Persian and technically religious instruction was not one of his concerns. But it would appear in the light of the available evidence on the subject that his role in inculcating in the students an attachment with the religion was by far the most significant. To achieve this end he adopted various means and employed different methods besides personal contacts. He was very closely associated with Lujnatus Salat, an association that was formed to ensure punctual performance of five times prayers among the students and was proud of his own role in making it a success. Sir Syed entrusted him the responsibility of giving lectures to the students on the meaning and interpretation of the Holy Qur'an, a responsibility that he performed with great earnestness and enthusiasm. It became very popular among the students. When Maulana Abdullah Ansari was appointed, Shibli expressed his desire to be relieved of this responsibility but Sir Syed would not agree. He therefore continued to perform this responsibility till the end of his stay at Aligarh. Maulana Muhammad Ali Jauhar had observed that his interest in the Holy Book goes back to these lectures. There must have been many others who were inspired by his expositions of the meaning and exegesis of the Holy Qur'an.
On the instance of Sir Syed he compiled a book on the early history of Islam titled Bada’ ul Islam (The Beginning of Islam) to be included in the syllabus of Theology. This book was translated into Persian by his cousin and pupil, Hamiduddin Farahi, who was a student of the College at that time and later rose to be the greatest scholar of Quranics in modern times. It was included in the curriculum of Persian. The function celebrating the birth of the Prophet had become a hallmark of the University. It is interesting to note that it was begun by Shibli to acquaint the students with the life account of our beloved Prophet, a theme that was destined to emerge as the main interest of his life and for which he received universal acclaim. In the beginning it was held at his residence but as it could not accommodate all those who wanted to attend it, the venue was shifted to some other place. Besides these, his writings, poems and lectures went a long way in instilling in the students a deep sense of attachment to the religious and cultural moorings of Islam. He was a source of inspiration and a role model to the students in this regard. It could be seen that in this particular sphere he made significant contribution in realising and furthering some of the basic objectives of the Aligarh Movement.
As noted above, he was a poet of great excellence. In the academic circles of the College he was first introduced as an excellent poet. His poetic talent was used in the service of the College and furthering of the objectives of the Aligarh Movement. Keeping with the traditions of the time, important personalities were welcomed at the College with a Qasida and it was invariably his responsibility to compose and present it on behalf of the College. It would seem that he did not relish this job which smacked of flattery still he did it in the interest of the College. He also presented his poetic compositions at the annual sessions of Educational Conference. One of his most stirring poetical compositions “Masnavi Subh-e Ummid” was presented at the 1885 session of the conference. After depicting the hopeless situation in which the Muslims of India found themselves, he makes a very forceful presentation of the Aligarh Movement and its objectives and considers it as the morning of hope for those who had lost all hope. It contains one of the finest portrayals of Sir Syed and his dedication to his mission. There could be little doubt about the fact that his poetic compositions rendered yeoman service in furthering the objectives of the Aligarh Movement and his forceful voice was an asset and a source of great strength for the Movement.
Shibli had written some polemical writings to his credit before his joining the College. But his career as a writer and author in fact began at Aligarh. Here he had access to the books that were published in Europe and Egypt and these introduced him to a world that was not known to him before. Sir Syed’s library was perhaps the richest repository of such books in the entire Subcontinent and Shibli had full access to it. His discussions with Sir Syed introduced him to new ideas in the fields of literature, history and other areas of learning. Shibli’s scholarly exploits are varied and many but his greatest contributions are in the field of history and sirat. He has been called the first teacher of Indian Muslims in history and rightly so. The book that seems to have stimulated his interest in the study of history was Gibbon’s history of Rome. Sir Syed had got it translated into Urdu for his personal use. Thereafter history became the field of his main interest and his researches in Muslim history have acquired legendary status that has been celebrated by succeeding generations of Muslim scholars. There could be little doubt that Sir Syed’s writings on the Muslim history particularly Khutbat-i Ahmadiyya that he wrote to dispel the allegations and malicious insinuations contained in the Life of Mohamet of William Muir must have inspired him and convinced him of the imperative need of meeting the onslaught unleashed by the Orientalists against Islam and the Prophet. Shibli’s achievements in the field are unrivalled but it would be useful to remember that the trend was set by Sir Syed who was first to stand up against the scholarly tyranny of the west against Islam. Shibli, however, was a perfectionist and he thought it necessary to first fully equip himself with all the essential means and resources for this onerous task before accepting the challenge and throwing down the gauntlet. From the date of joining the College till 1887 he seems to have been mainly engaged in study and preparation for the task that he had set for himself. Though his reputation as a scholar was established he contented himself with expressing his ideas and concerns for the community and the urgent need for reform mostly through the medium of poetry.
In 1892 Shibli undertook an academic journey to collect necessary material for his proposed book al Faruq. This took him to Constantinople (Istanbul), Cairo, al Quds and Beirut. This was first journey of this kind by a professor of the College. Sir Syed had gone to England before he launched his movement for the establishment of the College to collect material for his rebuttal of William Muir’s infamous book on the life of Prophet. Among the professors of the College, however, Shibli was first to have done so. In a way he was the first ambassador of the Indian Muslims to Turkey and was instrumental in establishing first contacts of the Muslims of South Asia with that region. This shows his thirst for knowledge and spirit of enquiry. This journey was undertaken with his personal resources and without any help from any outside agency. He spent six months on this academic tour, most of which was spent in Constantinople, scouring its many libraries for the books that he needed. Most of the books that he needed were still in manuscript form. The libraries were situated at considerable distance from each other and he had to walk for miles to go from one library to the other and it was very tiring but he bore it cheerfully as a labour of love. Academically this tour was a great success but the general conditions of the Muslim countries he visited greatly dismayed and depressed him. He had gone from a country that was under the subjugation of others to those which were free and masters of their own destiny. He made it a point to meet the scholars and visit the academic institutions there. But to his great dismay same ailments seemed to be infecting those Muslim countries as well, which were the bane of Muslim society in India. He found the great divide between the old and new systems of education particularly very disturbing because his studies had convinced him that without a judicious combination of the two systems there would be no possibility of progress for the Muslims in the modern times. But living and breathing in a free country was an experience in itself. In recognition of his great academic achievements and service for the community, the Ottoman government awarded him Tamgha-i Majidi. It was first such honour achieved by a professor of Aligarh. It brought fame not only to Shibli but also to Aligarh where he belonged. Theoretically, Ottoman Sultan was still considered as the head of the Muslims and a symbol of the unity of the community. And therefore recognition of a scholar by him was indeed a matter of great honour. Shibli took the name and fame of the College wherever he went and was instrumental in introducing the College to the academic circles of the countries he visited. Those who came into contact with him were deeply impressed by his great scholarship and depth of knowledge. This was bound to create favourable impression about the institution where he taught. Among those whom he met at Cairo was included the great Egyptian scholar Mufti Muhammad Abduhu. He spent considerable time at the grand al Azhar University discussing with the Ulama matters of mutual interest and looking for books in its library. On his return he was felicitated both by the staff of the school and the College. Sir Syed also attended the felicitations.
In 1894 Shibli was granted the title of Shams ul Ulama by the British Government. It was the firs title that was granted to a professor of the College by the government. Keeping in mind the fact that Shibli had not yet crossed 37 years of his age and during those days grant of such titles was not very common, this event was considered to be very significant. Besides Sir Syed none of his associates had received any title from the government so far. Even such eminent luminaries and members of Aligarh fraternity as Hali and Nazir Ahmad received it much later. There were celebrations in the College. Ikhwan us Safa and Lujnat ul Adab held a joint function on January 19, 1894 to felicitate Shibli on the receipt of this honour. Among others, it was attended by Sir Syed, Syed Mahmud, Muhsin ul Mulk, Hali, Muzammilullah Khan, Theodore Beck and Arnold. The meeting was chaired by Muhsin ul Mulk. Besides others, Hali also presented a congratulatory poem in Arabic which was appropriately titled “From friend to friend”. Among the students Hamid ud din Farahi, Zafar Ali Khan and Ghulam us Saqlain were included among those who spoke on the occasion and presented their poetic compositions. The high academic standards of the students of those days could be assessed from the fact that majority of the poetic compositions of the students presented on the occasion were either in Arabic or Persian. On February 17 another function was held in the Strachey Hall, which was attended by the European officers, their ladies, notables of Aligarh and the College community. In this function the title and the robe of honour (khil’at) was officially conferred on him.
Under the influence of the Aligarh Movement and realising the imperative need of introducing modern education to the Muslims, soon after his joining of the College Shibli had founded a school at Azamgarh with the name of National School in 1883. By 1895 it was upgraded as a High School. After independence it became a Post Graduate College with the name of Shibli National Post Graduate College. At present it is the best minority college in the province of Uttar Pradesh with post graduate facilities in all the main branches of Science and a number of subjects in Arts and Social Sciences. It also offers courses in law, commerce and education. It has all the potential of being developed as a university. Over a period of more than a century since it has been in existence it has continued to fulfil the same objectives in the region of Eastern U. P. which Aligarh Movement tried to propagate and popularise among the Muslims.
In 1895 he was nominated as a member of the Faculty of Arts and Board of Studies of Allahabad University. It may be recalled here that M. A. O. College was affiliated to Allahabad University before it became Aligarh Muslim University. Around that time a move was afoot to remove Persian as a subject from the syllabi of the University as its syllabus was considered to be below standard. Due to his intervention it was retained and Shibli was asked to prepare a new and suitable syllabus. He prepared a standard syllabus for this purpose. The course of study that he prepared continued to be taught at the university for many years. Shibli used to give a portion of the income that accrued to him from this course to the College fund.
Sir Syed died on March 27, 1898. Shibli left the College after few months. First he took leave for six months in May and after the expiry of the leave, he tendered his resignation form the service of the College. Thus the relationship that had that had begun in 1882 and had lasted for sixteen years that saw Shibli achieve glory and fame, came to an end. It may, however, be useful to remember in this context that in spite of all the admiration of Shibli for Sir Syed and appreciation of Sir Syed for the unusual calibre and talent of Shibli, there were a number of issues on which they differed. Men of substance do not agree with each other on each and every point. It was only natural that men of such stature as Sir Syed and Shibli would differ on some issues. It does not seem to be a coincidence that Shibli continued to serve the College as long as Sir Syed was alive in spite of whatever differences he might have had with him and in spite of the fact that he had been contemplating to leave thee College for quite some time. It was only after his death that he found it necessary to severe his relationship with the College. Even long after he had left Aligarh, there were moves particularly during the stewardship of Muhsinul Mulk to revive his association with the College. It would appear that Shibli was not averse to the idea but some how it did not materialise. Shibli lived another eighteen years. These years saw his talents blossom to the full. He authored many great books on a variety of subjects with equal ease and felicity. One is struck with wonder on the range of his interest. On every subject that he did chose, he wrote with compelling authority and beauty. But the crowning glory of his scholarship was the biography of the Prophet, peace be on him, for which he received universal acclaim and which remains unsurpassed even today. He founded many institutions and participated in many movements. These include, among others, Darul Musannifin Shibli Academy, Nadwatul Ulama and Madrastul Islah. His role in mobilising assistance and support for Turkey was very important. He did not actively participate in politics but supported the Congress from the very beginning. These and many other aspects of his life are no doubt very important but they are out of our purview here. In the midst of the plethora of real and alleged differences of Shibli with Sir Syed and Aligarh Movement, it would be useful to remember that after Sir Syed Shibli was the most towering personality among the galaxy of great men who had gathered around him and he made enormous contribution towards furthering the objectives of the Aligarh Movement.
Muhammad Shibli Nomani
Born 3rd June 1857 in Bindawal Azamgarh (UP)
Died on 18th November 1914 in Azamgarh (UP)
Father : Shaikh Habibullah
Mother: Moqeema Khatoon (d/o Mr.Qurban Ahmad, Phariha Azamgarh)
Wife: Majidunnisa (Married 1876-77)
Brothers : Mahdi Hasan, Mohammad Ishaq, Mohammad Junaid, Mohammad
Children : Hamid Hassan Nomani , Rabia Khatoon , Jannutul Fatima
Teachers: Maulana Farooq Chirayyakuti, Chirayyakot Azamgarh, Maulana Irshad Husain, Rampur, Maulana Faiz ul Hasan Saharanpuri, Lahore, Maulana Ahmad Ali Saharanpuri
MAO College Association: 1882 – 1898, Professor of Persian and Arabic
Founder Editor: The Aligarh Magazine (Urdu)-1891
Famous Students:
Hamid ud din Farahi, Abul Kalam Azad, Saiyid Sulaiman Nadvi, Muhammad Ali Jauhar, Zafar Ali Khan, Sajjad Haider Yaldram, Aziz Mirza, Masud Ali Mahvi, Abdus Salam Nadvi, Abdul Bari Nadvi, Shibli Mutakallim Nadvi
Books :
Seerat-un-Nabi – 7 Volumes (co-edited by Syed Sulaiman Nadvi), Muqadmat-Seeratun Nabi, Al-Farooq : Biography of Hazrat Omar Farooq (R.A.), Al-Ghazali, Al-Mamoon , Seerat-un-Noman, Swaneh-Maulana Roomi, Al-Kalam, Ilmul-Kalam, Safar Nama Room-Misr-o- Shaam, Sherul-Ajam -5 Volumes, Kuliyat-e-Shibli (Urdu), Kuliyat-e-Shibli (Farsi), Mawazenah Anees-o-Dabeer, Al-Inteqar, Auragzeb Alamgeer per Ek Nazar
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Allama Shibli and Aligarh Movement
Darul Musannefin Shibli Academy
MUHAMMAD Shibli Nomani (1857-1914) more popularly known as Shibli Nomani or even simply as Shibli was born in a respected family of landed aristocracy in Bindawal, a village of Azamgarh district in eastern U.P. in 1857. Thus Shibli was born while the first war of independence was at its peak. Azamgarh and surrounding areas were particularly affected by its patriotic fervour. It was a matter of symbolic significance that on the day of his birth the freedom fighters broke open the gates of district jail and set free the prisoners incarcerated there. He took his first breaths in this highly surcharged patriotic and rebellious atmosphere. It was bound to have an abiding influence on the thinking and attitudes of Shibli in the days to come. He had imbibed the indomitable spirit of independence in his cradle and it remained with him as a distinctive trait of his personality throughout his life.
Shibli occupies a very important place in the history of Muslim community in modern India. His role in revitalizing and reviving the community is enormous. By his scholarly and intellectual attainments, he revived the memories of the great scholars of our past. He was an accomplished scholar of Islamic sciences and Arabic and Persian languages and literature. He was a prolific writer of Urdu both in prose and poetry. He was a prose writer of great excellence who remains unrivalled for the literary elegance and beauty of his writings. His poetry, both in Persian and Urdu, was of a very high order and excellence. He is considered as the last great poet of Persian in India. His historical writings opened new vistas and touched unprecedented heights of scholarly depth, incisive interpretation, deep insight, penetrating criticism and refreshing approach. It earned for him the title of the first teacher of history of the Indian Muslims, an honour that he thoroughly deserved. By his powerful writings he not only defended Islam against the ideological onslaught of the orientalists but eminently succeeded in creating a deep and abiding sense of pride, attachment and belonging with the past among the Indian Muslims. His personality was multifaceted and his contributions are immense and multidimensional. The people whom he taught, trained and influenced are legion and the exact nature and magnitude of their contribution in the fields of their interest is difficult to assess. Among them are included such illustrious personalities as Hamid ud din Farahi, Abul Kalam Azad, Saiyid Sulaiman Nadvi, Muhammad Ali Jauhar, Zafar Ali Khan, Sajjad Haider Yaldram, Aziz Mirza, Masud Ali Mahvi, Abdus Salam Nadvi, Abdul Bari Nadvi to name only a few. He built many institutions that continue to play a vital role in the life of the community. Darul Musannifin Shibli Academy had no parallel in the Sub Continent as a centre of historical research and publication. He was an Alim, scholar, educationist, reformer, historian, litterateur and much more. It is, therefore, not possible to attempt even a brief survey of his varied accomplishments and contributions in a small article. The endeavour here therefore would be confined to a brief study of his association with Aligarh and the contribution that he made to the Aligarh Movement.
1881 proved to be a turning point in his life. In that year he went to Aligarh along with his father to pay a visit to his younger brother, Mahdi Hasan, who was a student at M. A. O. College. In this journey he also met Sir Syed, a meeting that was destined to change his life and give it a new purpose, meaning and direction. In accordance with the traditions of the time he presented an Arabic Qasida (Ode) in praise of Sir Syed. Contrary to the style of those days, it was composed in the style of classical Arabic poetry. Sir Syed was impressed by it as he could see through it the great creative genius of the writer. He published it in Aligarh Gazette with a note of appreciation. This paved the way for Shibli’s eventual appointment at Aligarh. A new star of matchless brightness was to impart its lustre to the intellectual firmament of Aligarh and the conditions for this were created on this occasion.
In 1882 there was a vacancy for a teacher to teach Arabic and Persian languages in the College. Towards the end of January Shibli was appointed as Professor of Persian and Assistant Professor of Arabic. He joined his duty on 1st of February 1882. He spent next sixteen years at Aligarh. Initially his salary was fixed at Rs. Forty a month. Shibli belonged to a well to do family. He seems to have felt deeply hurt at this paltry salary. But he also seems to have realised the immense possibilities that Aligarh offered to the growth of his intellectual faculties and attainment of academic excellence. He settled for the later. There could not have been a better bargain. Later in 1886, he was promoted as Professor of Arabic as well and his salary was also raised accordingly. Ultimately it rose to Rs. 100 per month. But the extremely vital role that he was destined to play in the uplift of the College, furtherance of the objectives of the Aligarh Movement and enlightenment of the Muslim community of the Subcontinent could not be determined and understood in terms of salaries and stipends.
The most important thing that Shibli acquired at Aligarh was his abiding concern for the plight of the community and realization of the imperative need to work for its uplift and taking it out of the morass in which it found itself. It was a natural outcome of his contact with Sir Syed. It provided a direction to him and gave him a purpose and objective to work for. It fired his imagination and opened up new horizons before his eyes. This concern remained with him throughout his life. At Aligarh he came into contact with European scholars. He developed very close and friendly relations with Professor T. W. Arnold and learnt from him modern methods of research and scholarship, which he put to maximum use in putting across his own views and researches. He learnt French from him and taught him Arabic. He has referred to him as a friend and a mentor. It was here that he had access to the works of the orientalists and became painfully conscious of the great need to do something to resist and stop their onslaught against Islam and the Muslims and it determined the course of his future academic activities. He was a voracious reader and at Aligarh he had access to a virtual treasure of rare books to satisfy his thirst. Sir Syed’s library was perhaps the best library of its kind during those days in the entire subcontinent. It had an excellent collection of Arabic and Persian books of great Muslim scholars, which were being published in Europe and which, according to Shibli himself, were still beyond the reach of scholars even in Egypt. Seeing Shibli’s interest in scholarly pursuits, Sir Syed had allowed him free access to his library. This opened up new vistas of research and scholarship before him. The results of his researches delighted and amazed even great scholars. Sir Syed was deeply impressed by his scholarship and began to rely more and more on him in his researches. He built a banglow for him near his residence so that he could have easy access to his library. They spent much time together discussing scholarly subjects of mutual interest. Shibli had a very high opinion about Sir Syed’s great qualities of mind and heart. This mutual respect and appreciation for each other found expression on many occasions and forms a shining chapter of Aligarh’s history.
The contribution of Shibli to the Aligarh movement and his services in furthering its cause are varied and many. First of all he was a committed and dedicated teacher and was fully alive to his responsibility towards educating and building the character of his students and molding their views. His erudition, scholarship, vast knowledge of Islam and Islamic history and his ability to effectively communicate with them enabled him to establish effective rapport with his students. This he used to create in the students an interest in Islam and instill a sense of pride and belonging to its glorious past. He always tried to uphold the sublime traditions of Islamic civilization and did not inculcate in his students a sense of loyalty to the British or interest in western civilization. He always emphasized Islamic values in his teachings, lectures and writings.
He used every available forum to educate and train the students to be able to fulfil their role in the society and to retain the distinctive mark of having been students of the M. A. O. College. Besides the union where students acquired debating and oratory skills, there was an association with the name of Ikhwan us Safa. It was a forum where students were trained in Urdu speaking. He actively participated in both these forums and gave talks and lectures there to instruct and guide the students. He established a new forum for training students in speaking and writing Arabic and took keen interest in its development. When Aligarh Gazette decided to publish an Urdu supplement, its charge was given to him. Later, it acquired a separate identity of its own and came to be known as Aligarh Magazine. Some of his important writings initially appeared in this magazine. Through this magazine he trained a generation of students in writing Urdu.
An important aspect of Aligarh Movement was Sir Syed’s desire to retain the Islamic identity while acquiring modern education and acquainting oneself with the western values. Modern education at the cost of religion was not acceptable to him. He was very clear on this point and his pronouncements on the subject are too well known to bear repetition. He never wanted to impose his own religious ideas on the students or include his writings in the curriculum of the College. The religious aspect of the College was left entirely to the care of a graduate of the famous seat of religious learning, Darul Ulum at Deoband, Maulana Abdullah Ansari. Maulana Ansari was not only a product of that great seat of Islamic education but he was also son in law of Maulana Muhammad Qasim Nanatuwi, the founder of the Darul Ulum. Shibli was professor of Arabic and Persian and technically religious instruction was not one of his concerns. But it would appear in the light of the available evidence on the subject that his role in inculcating in the students an attachment with the religion was by far the most significant. To achieve this end he adopted various means and employed different methods besides personal contacts. He was very closely associated with Lujnatus Salat, an association that was formed to ensure punctual performance of five times prayers among the students and was proud of his own role in making it a success. Sir Syed entrusted him the responsibility of giving lectures to the students on the meaning and interpretation of the Holy Qur'an, a responsibility that he performed with great earnestness and enthusiasm. It became very popular among the students. When Maulana Abdullah Ansari was appointed, Shibli expressed his desire to be relieved of this responsibility but Sir Syed would not agree. He therefore continued to perform this responsibility till the end of his stay at Aligarh. Maulana Muhammad Ali Jauhar had observed that his interest in the Holy Book goes back to these lectures. There must have been many others who were inspired by his expositions of the meaning and exegesis of the Holy Qur'an.
On the instance of Sir Syed he compiled a book on the early history of Islam titled Bada’ ul Islam (The Beginning of Islam) to be included in the syllabus of Theology. This book was translated into Persian by his cousin and pupil, Hamiduddin Farahi, who was a student of the College at that time and later rose to be the greatest scholar of Quranics in modern times. It was included in the curriculum of Persian. The function celebrating the birth of the Prophet had become a hallmark of the University. It is interesting to note that it was begun by Shibli to acquaint the students with the life account of our beloved Prophet, a theme that was destined to emerge as the main interest of his life and for which he received universal acclaim. In the beginning it was held at his residence but as it could not accommodate all those who wanted to attend it, the venue was shifted to some other place. Besides these, his writings, poems and lectures went a long way in instilling in the students a deep sense of attachment to the religious and cultural moorings of Islam. He was a source of inspiration and a role model to the students in this regard. It could be seen that in this particular sphere he made significant contribution in realising and furthering some of the basic objectives of the Aligarh Movement.
As noted above, he was a poet of great excellence. In the academic circles of the College he was first introduced as an excellent poet. His poetic talent was used in the service of the College and furthering of the objectives of the Aligarh Movement. Keeping with the traditions of the time, important personalities were welcomed at the College with a Qasida and it was invariably his responsibility to compose and present it on behalf of the College. It would seem that he did not relish this job which smacked of flattery still he did it in the interest of the College. He also presented his poetic compositions at the annual sessions of Educational Conference. One of his most stirring poetical compositions “Masnavi Subh-e Ummid” was presented at the 1885 session of the conference. After depicting the hopeless situation in which the Muslims of India found themselves, he makes a very forceful presentation of the Aligarh Movement and its objectives and considers it as the morning of hope for those who had lost all hope. It contains one of the finest portrayals of Sir Syed and his dedication to his mission. There could be little doubt about the fact that his poetic compositions rendered yeoman service in furthering the objectives of the Aligarh Movement and his forceful voice was an asset and a source of great strength for the Movement.
Shibli had written some polemical writings to his credit before his joining the College. But his career as a writer and author in fact began at Aligarh. Here he had access to the books that were published in Europe and Egypt and these introduced him to a world that was not known to him before. Sir Syed’s library was perhaps the richest repository of such books in the entire Subcontinent and Shibli had full access to it. His discussions with Sir Syed introduced him to new ideas in the fields of literature, history and other areas of learning. Shibli’s scholarly exploits are varied and many but his greatest contributions are in the field of history and sirat. He has been called the first teacher of Indian Muslims in history and rightly so. The book that seems to have stimulated his interest in the study of history was Gibbon’s history of Rome. Sir Syed had got it translated into Urdu for his personal use. Thereafter history became the field of his main interest and his researches in Muslim history have acquired legendary status that has been celebrated by succeeding generations of Muslim scholars. There could be little doubt that Sir Syed’s writings on the Muslim history particularly Khutbat-i Ahmadiyya that he wrote to dispel the allegations and malicious insinuations contained in the Life of Mohamet of William Muir must have inspired him and convinced him of the imperative need of meeting the onslaught unleashed by the Orientalists against Islam and the Prophet. Shibli’s achievements in the field are unrivalled but it would be useful to remember that the trend was set by Sir Syed who was first to stand up against the scholarly tyranny of the west against Islam. Shibli, however, was a perfectionist and he thought it necessary to first fully equip himself with all the essential means and resources for this onerous task before accepting the challenge and throwing down the gauntlet. From the date of joining the College till 1887 he seems to have been mainly engaged in study and preparation for the task that he had set for himself. Though his reputation as a scholar was established he contented himself with expressing his ideas and concerns for the community and the urgent need for reform mostly through the medium of poetry.
In 1892 Shibli undertook an academic journey to collect necessary material for his proposed book al Faruq. This took him to Constantinople (Istanbul), Cairo, al Quds and Beirut. This was first journey of this kind by a professor of the College. Sir Syed had gone to England before he launched his movement for the establishment of the College to collect material for his rebuttal of William Muir’s infamous book on the life of Prophet. Among the professors of the College, however, Shibli was first to have done so. In a way he was the first ambassador of the Indian Muslims to Turkey and was instrumental in establishing first contacts of the Muslims of South Asia with that region. This shows his thirst for knowledge and spirit of enquiry. This journey was undertaken with his personal resources and without any help from any outside agency. He spent six months on this academic tour, most of which was spent in Constantinople, scouring its many libraries for the books that he needed. Most of the books that he needed were still in manuscript form. The libraries were situated at considerable distance from each other and he had to walk for miles to go from one library to the other and it was very tiring but he bore it cheerfully as a labour of love. Academically this tour was a great success but the general conditions of the Muslim countries he visited greatly dismayed and depressed him. He had gone from a country that was under the subjugation of others to those which were free and masters of their own destiny. He made it a point to meet the scholars and visit the academic institutions there. But to his great dismay same ailments seemed to be infecting those Muslim countries as well, which were the bane of Muslim society in India. He found the great divide between the old and new systems of education particularly very disturbing because his studies had convinced him that without a judicious combination of the two systems there would be no possibility of progress for the Muslims in the modern times. But living and breathing in a free country was an experience in itself. In recognition of his great academic achievements and service for the community, the Ottoman government awarded him Tamgha-i Majidi. It was first such honour achieved by a professor of Aligarh. It brought fame not only to Shibli but also to Aligarh where he belonged. Theoretically, Ottoman Sultan was still considered as the head of the Muslims and a symbol of the unity of the community. And therefore recognition of a scholar by him was indeed a matter of great honour. Shibli took the name and fame of the College wherever he went and was instrumental in introducing the College to the academic circles of the countries he visited. Those who came into contact with him were deeply impressed by his great scholarship and depth of knowledge. This was bound to create favourable impression about the institution where he taught. Among those whom he met at Cairo was included the great Egyptian scholar Mufti Muhammad Abduhu. He spent considerable time at the grand al Azhar University discussing with the Ulama matters of mutual interest and looking for books in its library. On his return he was felicitated both by the staff of the school and the College. Sir Syed also attended the felicitations.
In 1894 Shibli was granted the title of Shams ul Ulama by the British Government. It was the firs title that was granted to a professor of the College by the government. Keeping in mind the fact that Shibli had not yet crossed 37 years of his age and during those days grant of such titles was not very common, this event was considered to be very significant. Besides Sir Syed none of his associates had received any title from the government so far. Even such eminent luminaries and members of Aligarh fraternity as Hali and Nazir Ahmad received it much later. There were celebrations in the College. Ikhwan us Safa and Lujnat ul Adab held a joint function on January 19, 1894 to felicitate Shibli on the receipt of this honour. Among others, it was attended by Sir Syed, Syed Mahmud, Muhsin ul Mulk, Hali, Muzammilullah Khan, Theodore Beck and Arnold. The meeting was chaired by Muhsin ul Mulk. Besides others, Hali also presented a congratulatory poem in Arabic which was appropriately titled “From friend to friend”. Among the students Hamid ud din Farahi, Zafar Ali Khan and Ghulam us Saqlain were included among those who spoke on the occasion and presented their poetic compositions. The high academic standards of the students of those days could be assessed from the fact that majority of the poetic compositions of the students presented on the occasion were either in Arabic or Persian. On February 17 another function was held in the Strachey Hall, which was attended by the European officers, their ladies, notables of Aligarh and the College community. In this function the title and the robe of honour (khil’at) was officially conferred on him.
Under the influence of the Aligarh Movement and realising the imperative need of introducing modern education to the Muslims, soon after his joining of the College Shibli had founded a school at Azamgarh with the name of National School in 1883. By 1895 it was upgraded as a High School. After independence it became a Post Graduate College with the name of Shibli National Post Graduate College. At present it is the best minority college in the province of Uttar Pradesh with post graduate facilities in all the main branches of Science and a number of subjects in Arts and Social Sciences. It also offers courses in law, commerce and education. It has all the potential of being developed as a university. Over a period of more than a century since it has been in existence it has continued to fulfil the same objectives in the region of Eastern U. P. which Aligarh Movement tried to propagate and popularise among the Muslims.
In 1895 he was nominated as a member of the Faculty of Arts and Board of Studies of Allahabad University. It may be recalled here that M. A. O. College was affiliated to Allahabad University before it became Aligarh Muslim University. Around that time a move was afoot to remove Persian as a subject from the syllabi of the University as its syllabus was considered to be below standard. Due to his intervention it was retained and Shibli was asked to prepare a new and suitable syllabus. He prepared a standard syllabus for this purpose. The course of study that he prepared continued to be taught at the university for many years. Shibli used to give a portion of the income that accrued to him from this course to the College fund.
Sir Syed died on March 27, 1898. Shibli left the College after few months. First he took leave for six months in May and after the expiry of the leave, he tendered his resignation form the service of the College. Thus the relationship that had that had begun in 1882 and had lasted for sixteen years that saw Shibli achieve glory and fame, came to an end. It may, however, be useful to remember in this context that in spite of all the admiration of Shibli for Sir Syed and appreciation of Sir Syed for the unusual calibre and talent of Shibli, there were a number of issues on which they differed. Men of substance do not agree with each other on each and every point. It was only natural that men of such stature as Sir Syed and Shibli would differ on some issues. It does not seem to be a coincidence that Shibli continued to serve the College as long as Sir Syed was alive in spite of whatever differences he might have had with him and in spite of the fact that he had been contemplating to leave thee College for quite some time. It was only after his death that he found it necessary to severe his relationship with the College. Even long after he had left Aligarh, there were moves particularly during the stewardship of Muhsinul Mulk to revive his association with the College. It would appear that Shibli was not averse to the idea but some how it did not materialise. Shibli lived another eighteen years. These years saw his talents blossom to the full. He authored many great books on a variety of subjects with equal ease and felicity. One is struck with wonder on the range of his interest. On every subject that he did chose, he wrote with compelling authority and beauty. But the crowning glory of his scholarship was the biography of the Prophet, peace be on him, for which he received universal acclaim and which remains unsurpassed even today. He founded many institutions and participated in many movements. These include, among others, Darul Musannifin Shibli Academy, Nadwatul Ulama and Madrastul Islah. His role in mobilising assistance and support for Turkey was very important. He did not actively participate in politics but supported the Congress from the very beginning. These and many other aspects of his life are no doubt very important but they are out of our purview here. In the midst of the plethora of real and alleged differences of Shibli with Sir Syed and Aligarh Movement, it would be useful to remember that after Sir Syed Shibli was the most towering personality among the galaxy of great men who had gathered around him and he made enormous contribution towards furthering the objectives of the Aligarh Movement.
Muhammad Shibli Nomani
Born 3rd June 1857 in Bindawal Azamgarh (UP)
Died on 18th November 1914 in Azamgarh (UP)
Father : Shaikh Habibullah
Mother: Moqeema Khatoon (d/o Mr.Qurban Ahmad, Phariha Azamgarh)
Wife: Majidunnisa (Married 1876-77)
Brothers : Mahdi Hasan, Mohammad Ishaq, Mohammad Junaid, Mohammad
Children : Hamid Hassan Nomani , Rabia Khatoon , Jannutul Fatima
Teachers: Maulana Farooq Chirayyakuti, Chirayyakot Azamgarh, Maulana Irshad Husain, Rampur, Maulana Faiz ul Hasan Saharanpuri, Lahore, Maulana Ahmad Ali Saharanpuri
MAO College Association: 1882 – 1898, Professor of Persian and Arabic
Founder Editor: The Aligarh Magazine (Urdu)-1891
Famous Students:
Hamid ud din Farahi, Abul Kalam Azad, Saiyid Sulaiman Nadvi, Muhammad Ali Jauhar, Zafar Ali Khan, Sajjad Haider Yaldram, Aziz Mirza, Masud Ali Mahvi, Abdus Salam Nadvi, Abdul Bari Nadvi, Shibli Mutakallim Nadvi
Books :
Seerat-un-Nabi – 7 Volumes (co-edited by Syed Sulaiman Nadvi), Muqadmat-Seeratun Nabi, Al-Farooq : Biography of Hazrat Omar Farooq (R.A.), Al-Ghazali, Al-Mamoon , Seerat-un-Noman, Swaneh-Maulana Roomi, Al-Kalam, Ilmul-Kalam, Safar Nama Room-Misr-o- Shaam, Sherul-Ajam -5 Volumes, Kuliyat-e-Shibli (Urdu), Kuliyat-e-Shibli (Farsi), Mawazenah Anees-o-Dabeer, Al-Inteqar, Auragzeb Alamgeer per Ek Nazar
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அனைத்து முக்கிய தமிழ்ச்செய்திகளையும் ஒரே இடத்தில் பார்க்க..
அனைத்து முக்கிய தமிழ்ச்செய்திகளையும் ஒரே இடத்தில் பார்க்கலாம்.
April 13, 2010
பல இணையதளங்கள் சென்று தமிழ் செய்திகள் பார்ப்தற்கு ஆகும்
நேரத்தை குறைப்பதற்க்காக ஒரு இணையதளம் வந்துள்ளது
இதைப்பற்றித்தான் இந்த பதிவு.
தமிழ் செய்திகள் படிப்பதென்றால் பல பத்திரிகைகளின்
இணையதளங்களுக்குச் சென்று தான் நாம் படிக்க வேண்டும்
சில பத்திரிகை இணையதளங்களுக்கு சென்றால் அதன்
தோன்றும் நேரம் ( Loading Time) அதிகமாக இருக்கும்.
இப்படி பல இணையதளங்களுக்கு சென்று செய்திகளைப்
பார்க்கும் போது சில நேரங்களில் நமக்கு சலிப்பு வந்துவிடும்.
முக்கியச் செய்திகளை ஒரே இடத்தில் பார்க்க புதிதாக ஒரு
இணையதளம் வந்துள்ளது. தினமலர் பத்திரிகையில் இருந்து
கூகுளின் தமிழ் செய்திகள் வரை அத்தனையும் உடனுக்குடன்
நேரடியாக ஒரே தளத்தில் இருந்து கொண்டு நாம் தெரிந்து
கொள்ளலாம். தமிழ் உள்ளங்களைத் திருடும் இதன்
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April 13, 2010
பல இணையதளங்கள் சென்று தமிழ் செய்திகள் பார்ப்தற்கு ஆகும்
நேரத்தை குறைப்பதற்க்காக ஒரு இணையதளம் வந்துள்ளது
இதைப்பற்றித்தான் இந்த பதிவு.
தமிழ் செய்திகள் படிப்பதென்றால் பல பத்திரிகைகளின்
இணையதளங்களுக்குச் சென்று தான் நாம் படிக்க வேண்டும்
சில பத்திரிகை இணையதளங்களுக்கு சென்றால் அதன்
தோன்றும் நேரம் ( Loading Time) அதிகமாக இருக்கும்.
இப்படி பல இணையதளங்களுக்கு சென்று செய்திகளைப்
பார்க்கும் போது சில நேரங்களில் நமக்கு சலிப்பு வந்துவிடும்.
முக்கியச் செய்திகளை ஒரே இடத்தில் பார்க்க புதிதாக ஒரு
இணையதளம் வந்துள்ளது. தினமலர் பத்திரிகையில் இருந்து
கூகுளின் தமிழ் செய்திகள் வரை அத்தனையும் உடனுக்குடன்
நேரடியாக ஒரே தளத்தில் இருந்து கொண்டு நாம் தெரிந்து
கொள்ளலாம். தமிழ் உள்ளங்களைத் திருடும் இதன்
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