Natakallam

Quartz, Syrian refugees are offering Arabic lessons to students abroad through Skype "To get started, you fill out a simple questionnaire on Natakallam�s website, then specify your availability in a shared spreadsheet. Classes can be bought singly or in bundles. A Natakallam administrator looks over each prospective student�s level, goals, general interests and preferred schedule, and matches him

The Last Jews of Kolkata

Minnesota Teen Accepted to All Eight Ivy League Schools

A Minnesota teen has achieved the rare and prestigious honor of being accepted to all eight Ivy League schools.

Munira Khalif, a senior at Mounds Park Academy in St. Paul, Minnesota, told NBC affiliate KARE that she was accepted to all eight Ivy League schools � plus several other prestigious universities.

"I'm humbled to even be able to have these choices because I know that that's not the case for everyone," she said.

The eight Ivy League Schools are Brown, Columbia, Cornell, Dartmouth, Harvard, Yale, Princeton and the University of Pennsylvania. Khalif was also accepted to Stanford, Georgetown and the University of Minnesota.

In addition to stellar grades and test scores, Khalif � who is the daughter of Somali immigrants� is a recipient of the United Nations Youth Courage Award and founder of her own non-profit, Lighting the Way. The organization is dedicated to improving access to education for East African youth.

"You're not accepted because of a score you're accepted because of the person that you are," she told KARE.

Book Review: Catechetical Talks by New-Martyr Daniel Sysoev

"What is deeply impressive, and what should give us courage, is that despite his strict adherence to tradition, he yet baptized over 100 individuals per year during the course of his priestly service, a service which was ultimately crowned with martyrdom."

See also my post announcing the availability of New-Martyr Fr. Daniel Sysoev's books in English.

by Rev Dr John Palmer, Lessons from a Monastery

March 2, 2015

Admittedly, it was with great expectation that I first opened the English-language translation of Fr Daniel Sysoev�s book, Catechetical Talks. Around the time of his martyrdom in 2009, I began hearing reports from colleagues concerning Fr Daniel�s missionary work in Russia, praising it not only for its incredible results, but also for the fact that its achievements were born of a strict adherence to the Orthodox tradition. Shortly thereafter, brief excerpts of his writings began to circulate on the internet; then a podcast on his catechetical method; then a short book in Greek. All of these served to confirm the truth of the reports which had been circulating concerning Fr Daniel�s work, and further stoked my desire to read his more extended works for myself. Having now received a copy of his Catechetical Talks and having read it cover to cover, I am left to observe that the book has not only met, but greatly exceeded my every expectation. Before us stands no generic, academic, �Introduction to Orthodoxy�, but rather an authentic work of Patristic theology, flowing with words of eternal life.

Fr Daniel�s book is composed of a series of transcribed catechetical talks designed to set forth the most essential elements of the Orthodox Christian faith, aimed specifically at catechumens being prepared for Holy Baptism. He begins his series speaking about the divine attributes, exploring what we mean when we call God �good� or �just� in accordance with his revelation, as well as how these appellations are reconciled with the seeming evils which permeate the world around us, and with the belief that there will be a final judgement over which the just and good God will preside. Fittingly, he crowns this discussion with the apex of the Church�s dogmas concerning God: an exposition of the dogma of the Trinity. 

Fr Daniel dedicates his second talk to the Christian doctrine of Creation, particularly emphasizing the creation of the angels, the subsequent fall of Lucifer, and, of course, the creation of man and his fall. Naturally, this sets the table for the third talk to discuss the Incarnation of the Word of God, the key moments in Christ�s earthly ministry, the significance of his death on the Cross, his resurrection, and his ascension into the heavens to be seated at the right hand of the Father. 

The fourth talk is dedicated to a discussion of the birth of the Church at Pentecost and its mission in the world, that is, to unite men to Christ, specifically emphasizing the role of each of the sacraments in the fulfillment of this mission. The fifth and final talk offers a detailed discussion of the commandments of God which situates Christian morality within the broader context of morality in general, demonstrating that Christian morals differ from the �morals� of the world both with regard to their foundation and their end.

Appended to these five talks are three helpful essays. 

The first two explore both the historical and canonical practices surrounding Holy Baptism (a topic surrounding which there is much confusion in our times on account of our ignorance of Orthodox tradition). Here, for example, we find discussions concerning the selection of godparents, whether children of the non-Orthodox may be baptized and under what circumstances this is permissible, as well as the absolute necessity that Holy Baptism be preceded by Catechism. Particularly noteworthy is his lengthy examination and critique of contemporary baptismal practice, which concludes in his affirming the absolute obligation of priests to immerse, and not sprinkle or effuse, those being baptized except under the most dire of circumstances. The final essay is a brief but useful summary of how Fr Daniel himself approached preparing candidates for the sacrament of Holy Baptism.

There is a temptation to think that because Fr. Daniel is addressing himself to catechumens, his book will only be useful for those who are new to the Orthodox faith. Any such temptation ought to be immediately alleviated by a moment of honest self-reflection. Let us ask ourselves: who among us is capable of giving even the most basic account of our faith if asked? As Saint Nikodemos of the Holy Mountain writes in his work Christian Morality, �Many Christians if asked about Greek, Jewish, or Pagan myths, are ready to respond openly. But if one asks them to give an account of what they believe, how many articles of faith there are, how many are the Mysteries of the Church, how many commandments there are� if, I repeat, one asks them these and similar questions, which every Christian who desires to be saved ought to know how to answer, then they are silent, dumbstruck, and totally incapable of giving any reply� (p. 188). A refresher course in the fundamentals of our Holy Orthodox Faith � a sort of spiritual return to the catechumenate � is something each and every one of us needs.

In terms of the book�s ethos, it becomes immediately clear that Fr Daniel has avoided producing yet another dry, textbook-style introduction to Orthodoxy. 

He avoids this first by frequently indulging a clear desire to be contextual. He is not contextual in the sense of renovating the theology of the God-inspired tradition in order to make it conform to, and justify the passions, but rather contextual in the true sense, in the Patristic sense, whereby he directly engages modern culture, answering its questions and challenges on the basis of the Church�s tradition. We see examples of this in his treatment of the questions surrounding the theory of evolution and practice of abortion, but also in his treatment of Islam, where he pays special attention to situate its claims with the context of the Patristic tradition. 

Second, Fr Daniel carefully interweaves the dogmatic and moral throughout the whole of his text: nothing is treated purely abstractly. 

Last, because the book is a series of transcribes talks as mentioned above, the work is very conversational in tone. Fr Daniel asks many rhetorical questions, takes comments and questions from his audience, and recounts personal stories, all of which give the reader the sense of being present in a parish hall, hearing Fr Daniel himself speak.

The translation of the book is near-flawless: it reads like a work originally written in English. I noted only two or three typographical errors in the course of my initial reading. In addition it is solidly-bound and typeset in such a way that it reads very comfortably.

Beyond all that has been said above, what is most encouraging about the Catechetical Talks is how uncompromisingly Orthodox it is. In Fr Daniel, we find one who is at once sensitive, yet firm in his presentation of the Orthodox Faith. A prime example of this is his completely unadulterated, unqualified presentation of the Orthodox Church�s claim to be the, �One, Holy, Catholic, Apostolic Church,� through which saving grace flows, and outside of which those in heresy are found. He also unapologetically presents the extensions of this belief: that non-Orthodox cannot be commemorated in the Church�s liturgical prayers, that they must depart at the exclamation, �As many as are catechumens, depart� during the Divine Liturgy, and that they cannot be given antidoron, truths which are shocking to many because they have never been taught authentic ecclesiology. 

The book�s final chapter tells us that Fr Daniel ultimately baptized only about 60-70% of those who attended his catechetical school: �There have been cases,� he writes, �when people consciously refused to receive baptism, once they learned the faith of the Church because Christianity goes against their convictions. I think their separation only benefited the Church, and even those who refused to be baptized for they realized that their views contradict the Word of God. When they come to their senses they will be able to consciously accept the faith.� (p. 341) Spiritually speaking, this is the safest method for all involved. What is deeply impressive, and what should give us courage, is that despite his strict adherence to tradition, he yet baptized over 100 individuals per year during the course of his priestly service, a service which was ultimately crowned with martyrdom.

Contrary to Fr Daniel, we are taking an almost Jesuitical approach to presenting the Orthodox Faith to inquirers. Rather than tempering our honesty with an appropriate sensitivity to inquirers� backgrounds and experiences, we instead lightly skim over, or even hide difficult truths from them, hoping to simply �get them in the door�. This approach bears bad fruit. Individuals who are catechized in this way not only unintentionally harm other faithful, spreading their uncorrected, unorthodox beliefs to those around them, causing scandal and confusion, but they often become scandalized themselves when they encounter authentic Orthodox teaching at a later stage in their spiritual journey. In some cases such individuals even wind up leaving the Orthodox Church altogether.

At a time when increasingly silly things about our holy Orthodox faith are gaining wide circulation (see, for example, George Demacopoulos� recent piece entitled, �Orthodox Fundamentalism�), it is greatly refreshing to find a book which is entirely free of this spirit, and which from cover-to-cover deserves commendation. Fr Daniel has left us a great inheritance. I can only hope that more of his work will be shared with us in the future. May we have his blessing!

You can find a list of Fr Daniel�s translated works here.

Muslimah Media - The Firsts - Fatimah al-Fihri

Where Are Pakistan�s Female Muftis And Islamic Scholars?

 

�I have a problem. My husband said �talaaq� (divorce) to me thrice in one sitting. Everyone says the divorce is final now although he revoked his decision within hours. I have too much at stake here, and want to stay in this marriage. I have heard that the words uttered thrice in the same sitting count as one according to some Muslim jurists. What do you say?�

These were the words of a desperate woman aged 31, and the query was directed to a female Islamic preacher.

While the preacher explained basics to her, the disclaimer at the end was: �To have a legitimate version, I would suggest you ask a Mufti.�

The girl was puzzled. This female preacher had the required knowledge and had studied Islamic Sciences in depth. Why could she not confirm it?

�Because I am not a mufti. No woman in Pakistan is. I am not certified to give you this answer. You will have to consult a male scholar.�

And so it is. In a country that presently has close to 250,000 female students studying Islamic sciences across the country, not one female mufti (an expert expounder of Islamic jurisprudence) is to be found in Pakistan. With the exception of Dr. Farhat Hashmi, even a thorough internet search will prove exhausting and futile if you try and search for mainstream Islamic scholars from Pakistan. Neighbouring India, with one of the largest Muslim populations in the world, is stuck in the same lurch.

While women study, preach and uphold religious teachings and values, there is an unsaid line which they do not cross. Beyond that line is a man�s domain. In the hierarchy of serious religious scholarship and clergy, women remain submissive and at best supplementary in terms of Islamic intellectual thought. Thus, the narrative that has evolved over the centuries sorely lacks the female voice, not just in South Asia but world over. Islamic female scholars, both in the mainstream and esoteric circles, and both from a faith-based and a critical scholarship premise, have risen again. The mark has been made, but only in the upper tier of Muslim cultures. The change remains to trickle down.

�In our culture, the woman remains dependent on the man, even the educated and self-reliant ones. Traditional Islamic scholars do not want this to change. If women start learning and studying at the level of men, many existing ideological ideas will be questioned. Most traditional scholars want to stay in a state of permanent utopia. Two things are at play here: patriarchy and a monopoly over the corridors of the power that comes as an advantage of religious leadership,� says Ibrahim Qazi, a worker of Jamaat-e-Islami (JI), one of Pakistan�s strongest right wing political parties.

JI, while seen as a hardliner group, has to its credit bringing the signature face-covered veiled women both into the political and evangelism arenas.

Though female voices have always been part of the Islamic Intellectual Tradition, they are not as audible as men�s voices. When asked the possible reason for this, Aurangzeb Haneef, scholar and teacher of Islamic Studies, feels that religion discouraging women is not one of them.

�In the formative and classical period, as well as going on into the medieval period, women�s contribution to the intellectual corpus is palpable. This is especially true for transmission of Hadith,� he says.

Haneef feels that in the modern period, the field has become increasingly dominated by men.

�While religious organizations such as JI have women representation, their organizational structures are not conducive to supporting women�s scholarship independent of men.�

Allowing women to enter this sphere could possibly alter gender-based power dynamics in Muslim societies. A case in point would be Laleh Bakhtiar, an Iranian-American author who is the first American woman to translate the Quran into English. The most debated in all of her translation is her interpretation of a verse of the Quran, where Bakhtiar translated the verse as �husbands should go away,� instead of the husband being allowed to hit the wife mildly if she crosses all limits (including committing infidelity in the opinion of many).

�I believe that it was because I was looking at the verses from a female perspective,� says Bakhtiar, in her answer to Al Jazeera.

While Dr Hashmi may not agree with some of the non-traditional interpretations of Bakhtiar and others, she has to her credit brought a surge of Pakistani women from all strata of society into the fold of deliberated Islamic study. The liberals in Pakistan often see Dr Hashmi as a strict hardliner. Yet, she has also had to face opposition from more strict and traditional schools of thought.

�It is sad that there is such a dearth of Islamic scholars who are women. It is very important that women come into this field and invest their time into research in Islamic Studies. In fact, there is nothing against a woman becoming a Muftiah,� says Dr Hashmi.

Her expertise is Hadith Sciences, and in this she is inspired by historical accounts of Muhaddithat (female hadith narrators and scholars). One of the recent literary works on the subject is by Akram Nadwi who has compiled a biographical dictionary called �Al-Muhaddithat: The women scholars in Islam.� As he began his research, he hoped to find 20 to 30, but ended up finding more than 8000 of them.

�It is easier to perpetuate male authority and to cite men (even on �women�s issues�) than to acknowledge women�s voices, particularly where women do not have the same easily recognizable credentials or public profiles as their male counterparts,� says Kecia Ali, Associate Professor of Religion at Boston University. �One way to begin to chip away at this disproportionate emphasis on male scholarship is to bring women�s voices and contributions to the fore on many issues, not just those concerning women.�

But Haneef says that women have a natural advantage when it comes to such issues.

�Women can think, understand, and deliberate better on issues pertaining to women and gender relations.�

The role of women as mothers and nurturers makes them safe choices, for teaching and preaching, seen as lighter �fluff� work, but intensive research and redefining discourse is seen as too hardcore for the gentler sex. This is in sharp contrast with women at the time of the Prophet (pbuh), who were nurturers and home-makers, as well as scholars. One of the most prominent Islamic jurists of her time was his wife Umm Salama, known for her fatawa. Maulana Tahir Ashrafi, Chairman Pakistan Ulema Council, says that these examples must be followed.

�Muslims have inherited a big chunk of their knowledge of religion from these honoured women. Even today, women must play their role. But it is not necessarily patriarchy at work that is hindering this process. If women, themselves, decide to forge ahead in this field, no obstacle will stop them,� says Ashrafi.

One such woman is Emaan Asif, a business graduate who gave up her professional career by choice, and is currently studying to become an �Aalima, a degree in Islamic sciences awarded by traditional schools. Yet, Emaan has no scholarly ambitions for doing this. Her reason is simply to learn more about her faith and �become a better Muslim�. Her husband, Asif Misbah, supports her through the demands of this period of painstaking extensive study.

He feels one must venture into this field �as long as it does not compromise any fundamental life-role or leads to sharia non-compliance in any aspect, for both men and women.�

According to Haneef, the female voice is necessary and her perspective essential in the Islamic narrative.

�By virtue of her position, �Ayesha added aspects of the Prophet�s (pbuh) life to the Hadith corpus that were humane, personal, and intimate and might have been lost,� he says, citing the Prophet�s (pbuh) wife as an example.

While the change may have begun with a resurgence of women being seen in the area of Islamic scholarship, �it will be a long and discontinuous process,� says Ali. �But like anything worth doing, one must try.�

Bakhtiar is hopeful and feels that change takes time.

�We have to be patient.�

Source

Ziauddin Yousafzai: My daughter, Malala

Street School Gives Working Kids Education In Pakistan

The Real Meaning of Jihad & Abdullah-X

"Should I Go Fight Jihad?" NO! -- Dr. Shabir Ally's Advice to Youth

So much love for Dr Shabbir ! Allaho Akbar! Check out other vids on this channel.

The most common myths about Muslim women and why they�re wrong

 

Myth: Muslim women are inferior to men

Growing up as an Alawite Muslim, I certainly felt my brothers were given preferential treatment. However, I also recall that the reasons (or excuses), given by my parents were more related to status and reputation than religion, including the all-too familiar refrain,But we can�t let you go out! What will people say?  

There is a fine line between culture and religion. My friend Sofia, a university lecturer, says that religion is culture, and that regarding it as a separate phenomenon only obscures the reality - that human societies shape and modify religion according to their own peculiarities and practices (which is indeed what we are seeing with modern terrorist groups).

But that doesn�t change the fact that the often-abhorrent treatment of women in Muslim societies is largely at odds both with Islamic history and with what is written in the Quran. Whilst I view Islam through a secular rather than spiritual lens, for Randa, every day is �a struggle to reconcile my deep conviction in, and devotion to, the Islamic faith with the sickening reports of abuses of many women in the name of Islam.�

However, she adds, �Not for a moment do I think that the oppression and brutality directed against women stem from sincerely held religious beliefs. Whether it is targeting girls who seek an education in Afghanistan or treating women like second-class citizens in Saudi Arabia, the fact is that the oppression of women is essentially about coveting power and dominating women.�

For all their differences, the underpinnings of both Muslim and western societies are fundamentally the same, for each is built on the shaky foundation of patriarchy. As much as we like to blame religion for much of the world�s ills, the truth is, much of what we recognise as religious oppression is actually cultural misogyny.

On that note, I�ll leave the last word to Randa, who calls for, �A kind of radical surgery in Muslim countries in order to remove the festering, diseased pustule of patriarchy that attempts to define one half of society as walking sex organs�This would entail promoting theologically grounded arguments that would empower women to make dignified choices based on their own religious tradition.�

Amen. 

Full article.

Cracking CPMT: Muslim students in medical entrance exam, top the merit list in UP

When result of the Combined Pre-Medical test (CPMT) was announced recently, it was a pleasant surprise for the Muslim community in the most populous state of the country.

Shams Mohammad Khan topped the examination and secured FIRST place in the merit list. The second rank also went to a Muslim boy, Abu Asim.

A Muslim girl, Alia Zohra, figured at the fourth place in the merit list of the highly competitive examination. Further, Mohammad Arshad achieved seventh rank in the merit list.

The topper, Shams Mohammad Khan, hails from a village in Hardoi district. Abu Asim who secured the 2nd rank belongs to Azamgarh district. He may not take admission in any college in UP as he had already been selected in AIIMS, Bhopal.

Over 1 lakh candidates had appeared in the UP CPMT for admission to state medical and dental colleges that have nearly 2,000 seats.

While Muslim boys and girls have been excelling in examinations in different states across in the county in the last few years, the remarkable performance of Muslim students in UP, especially, in the medical entrance examination, bodes well for the community and the nation.

It requires great deal of hard work to make it to the merit list in medical entrance test. The exam is the gateway for MBBS (and BDS) courses. Fortunately, there has been the emergence of a strong Muslim middle-class in the last two decades in India. And, clearly there is increasing focus is on education.

SEE RELATED POST:

EDUCATIONAL REVOLUTION AMONG INDIAN MUSLIMS

Government schools functioning without building, basic facilities show lack of focus on education in India

The government schools cater to majority of children in the country.

But there is little focus on the infrastructure at these schools.

The photograph on the left shows a school in Dindori in Madhya Pradesh.

It shows how classes in this school are held in the open, under the tree shade.

For the last couple of years, the school has been functioning in the open. If there is rain, obviously, classes are suspended.

The local officials say that funds have been sanctioned to build rooms for the school, but the building is yet to be built.

The school earlier functioned from a dilapidated structure. The condition of the structure was so bad, that there was no option but to bring the kids out. Since then, the situation hasn't changed. Children hope that one day they would be able to study in proper rooms.

Government withdrawing from education, health sectors and its impact on society

But this is just an example. Centre and state governments have little focus towards maintaining infrastructure in government schools. Just like hospitals [health], this sector [education] too shows official apathy.


The middle-class [which is vocal] in cities stopped going to government hospitals, and over the years the condition of sarkari hospitals deteriorated. Private hospitals stepped in and the result is that cost of treatment has gone up steeply, and the sufferer is the common man.

Similarly, in the education sector, many people in urban area stopped sending their kids to government schools. But the onus is on government to ensure that its schools that have nominal fee and that cater to poor and under-privileged are run properly.

Poor infrastructure in government schools


The schools that have buildings don't have other facilities. Even in cities, government schools often don't have fans or drinking water. It is common to find that electricity connection is cut because no one bothers to pay the power bill.

In small towns and rural areas, the situation is plain bad. The truth is that a vast majority of Indians, can't afford the fees of private schools. One or two teachers conduct all the classes and teach students together.

The cadre of 'Shiksha Karmis' in MP [education workers, not teachers] has worsened the situation. Their salary structure is so bad that it can hardly inspire a person to take the job. The government came up with this new cadre, so that it didn't have to pay the salary to teachers, which is obviously much higher.

These shikshakarmis get barely Rs 3,000-5,000 per month. Clearly, there is no intention on part of government to improve the state of school education. It is the same situation everywhere. The governments pay little attention to ensure that the 'sarkari schools' are improved and are run efficiently.

[Photo courtesy: Patrika, Hindi newspaper]
  

My daughter, Malala

Pakistani educator Ziauddin Yousafzai reminds the world of a simple truth that many don�t want to hear: Women and men deserve equal opportunities for education, autonomy, an independent identity. He tells stories from his own life and the life of his daughter, Malala, who was shot by the Taliban in 2012 simply for daring to go to school. "Why is my daughter so strong?� Yousafzai asks. �Because I didn�t clip her wings."

UPSC misuses autonomy, UPA remains apathetic: Movement needed to restore Arabic, Persian, Pali in Civil Services

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The decision of Union Public Service Commission (UPSC) to remove Arabic, Persian and Pali from the list of optional subjects in the civil services examination, has invited strong condemnation from across the country.

There is a vast literary treasure in India in these three languages that have the status of classical languages in the country.

There are million of books in libraries in these languages apart from revenue records in many states that are in Persian. Old historical structures and coins carry plaques in these languages.

In taking the decision to remove these languages, the UPSC has misused its autonomy. Unfortunately, it is the Congress-led United Progressive Alliance (UPA) which is at the helm, when the decision has again been taken.

Nearly two decades back, there was a similar decision. After strong protests, the decision was revoked. Congress was the ruling party. PV Narsimha Rao was the prime minister then. Now it has happened once again. Why there is an effort to remove these languages from UPSC, the apex

The UPSC members have done great disservice to the nation with this act. They have shown their lack of awareness about Indian culture and history, when they decided to remove these languages from the list of optional subjects.

They also removed French, German and Russian. In fact, keeping Arabic, Persian and Pali in the same bracket, shows how the mandarins of the top body, seem tohave no idea about the extent of literature these classical languages has and how much important it is for India.

Already, we don't have enough students taking languages in universities.

With diminishing options, the Arabic, Persian and Pali departments in universities in the country, will be severely affected.

It will be a big loss for our heritage.

There will perhaps be a situation when there will be more experts of these languages outside the country, than here.

DP Agarwal is the chairman of the UPSC. The commission has ten members viz. Rajni Razdan, Venkatarami Reddy Y, Alka Sirohi, David R Syimlieh, Manbir Singh, Amar Pratap Singh, DK Dewan, Vinay Mittal, P Kilemsungla, Chhatar Singh.

It beats the brains how these 'intellectuals' took this insane decision. As far as Persian is concerned, India has preserved the original classical form of the language. Not just Mughals, hundreds of princely states used it as an official language in 19th century and even later.

The texts, manuscripts are lying in libraries and archives departments and they will not be researchers, students, to decipher them. What a shame!

The UPSC is also playing with the future of students. Sadly, the UPA claims that it wants to increase job opportunities for Muslims, but under its tenure, the languages are being removed. Two of these languages give students of 'madarsas' the option to dream big.

In fact, several Muslims have taken Arabic and Persian as optional subjects and have cleared the examination to become IAS, IPS and IFS officers. Recently, teachers and students protested outside UPSC and the chairman had refused to meet their delegation.

United Muslims Front (UMF) held a major protest that was led by the front chief Shahid Ali.

The All India Association of Arabic Teachers & Scholars (AIAATS) in collaboration with the All India Persian Scholars� Association (AIPSA) organized a symposium in Delhi on the issue, but now seminars are not required.

The need is for action. There have been protests in Lucknow and Allahabad. The issue is that UPSC's action is illogical and shows that its top officers have little idea about Indian history and have no focus on keeping the standards of learning in the universities.

It is time to condemn their decision, which is either due to prejudiced mindset or total lack of knowledge.
The need of the hour is to petition the President of India, whom UPSC annually submits its report. Also, write letters to Prime Minister, urge the MPs to take up the issue in the Parliament. If there is more delay, the decision may not be overturned.

Do act now. 

Madrassas in India attract Hindu students

Madrassas are usually thought of as Muslim-only schools where children study only theology and end up as religious teachers or clerics.

After 9/11, many in the non-Muslim world viewed South Asia's tens of thousands of madrassas with suspicion, regarding them as a breeding ground for radical strains of Islam.

But in recent years, defying the stereotype, nearly 600 government-recognised madrassas in West Bengal have introduced a mainstream school curriculum, and non-Muslims are studying in almost all of them.

Currently, about 15 percent of the students in the state's modernised madrassas are non-Muslims, and many of them are expecting to become engineers, doctors, scientists and other professionals.

Orgram and other madrassas in the state have undergone modernisation offering courses in physics, chemistry, biology, geography, mathematics, computer science, English language and literature and other regular subjects.

Islamic studies and the Arabic language course form a small part of the curriculum.

Funded by the state, the madrassas which are located mostly in rural Bengal charge no fees, and offer free school uniforms and mid-day meals, making them especially attractive to students from poor and lower middle-class families.

Examples of Muslim students who attended the madrassas and are now successful in their careers have spurred many non-Muslim families to send their children to the madrassas, many say.

"In Hindu-dominated society until some time back, madrassas - identified as Muslims only institutions - carried a stigma. Non-Muslims and even many Muslims used to stay away from them," Dr Khandkar Fariduddin, an eye surgeon and an alumnus of a modern madrassa told Al Jazeera.

"But, now that they have known that a madrassa student can also become a doctor, engineer or other good professional, they are shedding their inhibitions and sending their children to these modern madrassas," he said.

"Now the modern madrassas are part of mainstream education infrastructure in West Bengal."

Source

Malala: Fearless teen leads fight for global education

Malala Yousafzai is an international hero, and for good reason. Her recent visits to the United States have prompted rapturous coverage in the American media -- also for good reason.

But one thing that news outlets have spent hardly any time on is the part of Malala's message to America that might make some people uncomfortable: her vocal criticism of the Obama administration's drone policy. Malala even told President Obama to his face that she thought drones were driving terrorism.

"CBS This Morning" host Norah O'Donnell, however, bucked that trend on Tuesday, when she asked Malala to talk about her conversation with Obama.

"Is it true that when you spoke with President Obama, that you talked about your concern that drone attacks are fueling terrorism?" she asked.

"It is true that when there's a drone attack the terrorists are killed, it's true," she said. "But 500 and 5,000 more people rise against it and more terrorism occurs, and more -- more bomb blasts occurs. ... I think the best way to fight against terrorism is to do it through [a] peaceful way, not through war. Because I believe that a war can never be ended by a war."

"And you said that to President Obama?" O'Donnell asked, in an impressed tone.

"Yes, of course," Malala replied.

 source

Vizarat Rasool Khan: Leading Indian Muslim educationist who set up 56 educational institutes, first women's medical college in country, is no more

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Dr Vizarat Rasool Khan, who passed away in his native, Hyderabad, was a leading educationist and visionary who championed the cause of education among Muslims.

The news of his death caused grief across the country, especially, among Muslim circles. In Urdu newspapers, he was termed as Sir Syed of Hyderabad.

His contribution was immense, as he dreamt big and managed to achieve the goals. Khan built 56 educational institutes that include 24 engineering colleges and two medical colleges.

He also set up the first ever women's medical college in India, apart from women's engineering college. Further, he was at the forefront for the fight to ensure that Muslims from the poor section get higher education, at a highly subsidised* rate.

A social-worker who also dabbed in politics and got elected as an MLA, his focus throughout remained on education. In fact, the achievements of the Khan's Shadan Group are remarkable. Those not familiar with the bureaucratic setup, feel that it is easy to establish colleges or institutions.

The truth is that Herculean fights and lifelong efforts were needed, as State governments don't give permissions for setting up of Minority Colleges. The files just don't move. The real issue is the indifference in bureaucracy towards any such proposal. Further, there are obstacles at every juncture.

In his interview with Shaik Ahmed Ali's Urdu news channel, INN LIVE, Khan said that he want government to facilitate setting up of educational institutes and give nod.

Once the government nod and the no-objection certificate [NOC] was there, such standards would be maintained that AICTE or MCI norms could be fulfilled. The problem is always in dealing with the slow-paced bureaucracy.

Building the dozens of colleges and a 750 bed hospital is an accomplishment in itself. 

Just recently Dr Khan had come out of hospital but had to be admitted again recently.

Khan was nearly 67. He died after prolonged illness.

However, in his lifetime, Vizarath Rasool Khan has done what few manage to do.

After the Deccan College [Khan was part of the team behind it as well], his was the second minority Engineering College in Hyderabad, after parting ways with the Deccan. Since then, there was no one stopping him.

Professional colleges were set up one after the other and finally it led to medical colleges and hospital. Still, Khan was not satisfied. He was trying hard to establish an autonomous university. He felt that there was no dearth of talent among the poor but they didn't have resources.

There is need for more colleges, so that the students from unprivileged sections could get in, and there is need for financial assistance and good scholarships. Clearly, Indian Muslims need more revolutionaries in the field of education like him.

Apart from being the head of Shadan Group of Educational Institutions, he was socially active and regularly coordinated with other activists, academicians and politicians for improvement in the educational scenario in Andhra Pradesh.

Today he has left behind the modern schools, colleges for girls and boys, institutes for professional studies in law, management, B Ed, technical sciences et al. In fact, he built the largest network of educational institutions for Muslims. 

Many other colleges including dental and medical colleges are awaiting government nod. He managed to achieve all this within 25 years. Amid presence of thousands of well-wishers,  he was buried on the premises of Dr VRK Medical College.

Now the onus is on his sons to take the group forward and carry on the work initiated by their father. One hopes that more Indians would realise the need for spreading education and set up schools, colleges and institutes for all sections of society, including Muslims.

Salute to Dr Vizarat Rasool Khan

Link to Shadan group's website & the medical college-hospital website

[*Just like SC/ST students get the fees back, the Muslim students from extremely poor families in Andhra Pradesh get partial reimbursement of the fee]

[The second women's medical college in the country and the first by government has recently been inaugurated in Haryana. The first and lone women exclusive medical college in the world was established in 1910 in London.]

Photo: The building of Shadan College

Malala Yousafzai amazing answer on The Daily Show with Jon Stewart

I want to adopt her too! :)

10 Ways Malala Yousafzai Has Changed the World

In October 2012, the world watched as the Taliban shot a 15-year old girl named Malala Yousafzai on her way to school. The United Nations declared Friday, July 12 Malala Day in honor of this inspirational young girl and in order to commemorate her 16th birthday. She celebrated this day by making her first public appearance and delivering a speech to the UN Youth Assembly, which only emphasized the many ways that she has changed the world at such a young age. 

1. She has sparked a dialogue about children's education throughout the world

There are currently 57 million children who have no access to education. Vuk Jeremic, the president of the General Assembly of the United Nations, stated, "Today we stand united with young people from nearly one hundred countries in seeking to ensure that no child is barred from attending school � convinced that factors like geography, gender, disability, language, wealth, and ethnicity, should not be seen as impediments to this achievement," in response to Malala's moving speech. 

2. Three million people have signed the Malala Petition

At such a young age, she has managed to encourage people to stand together behind a common cause. The Malala Petition (which Malala was the first to sign) urges the United Nations to recommit to Millennium Development Goal 2, which involves universal primary education for children around the world. 

3. Her ability to be fearless is inspiring beyond measure

When she was 11 years old, Malala wrote a diary under the pseudonym Gul Makai in which she discussed life (specifically education) under the Taliban. This diary was published by BBC Urdu. If her identity was ever revealed it was obvious that she would suffer grave consequences. Yet she continued to write and educate other individuals about the conditions in Pakistan. Through her writings, her subsequent shooting, and her inspiring speech at the UN, she has showed us all that we should never give up on a cause we believe in. 

4. She has created the Malala Fund

The Malala Fund, which will officially launch this fall, has been established in order to ensure that beyond the words of her speech, tangible results are reached in the fight for access to education. 

5. She has taught us all about forgiveness

One of the most moving moments of her speech was when she said, "I do not even hate the Talib who shot me. Even if there is a gun in my hand and he stands in front of me. I would not shoot him."

6. She has shown us that there is no age limit to stand up against injustice

Malala has been sharing her diaries with BBC since she was 11 and celebrated her 16th birthday speaking at the UN about a cause she believes in. Because of her remarkable story, in February 2013 she was the youngest individual to ever be nominated for a Nobel Peace Prize. 

7. Her story has reminded children throughout the world not to take anything for granted

So many children take the simple action of going to school for granted on a daily basis. Malala's story and her fight to attend school has reminded everyone, children and adults alike, to not takeanything for granted in our lives. 

8. She has challenged us all to wage a war...

...against illiteracy and terrorism by "picking up our books and pens." 

9. She has illustrated the importance of peaceful conflict resolution

Inspired by leaders such as Mahatma Gandhi, Malala has resorted to peaceful solutions in order to tackle the issues of girls' education and the equality of women. 

10. She has caused the UN to recommit to Millennium Development Goal 2

This goal states that "by 2015, children everywhere, boys and girls alike, will be able to complete a full course of primary schooling." After Malala delivered her speech, United Nations Secretary General Ban Ki Moon stated that the UN is committed to providing education to all children through its Global Education First Initiative. 

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