BaKhabar, Vol 6, Issue 8, August 2013
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Dr. Shamim Hashimi                                          
 .... By RAZI <>*
Syed Mohammad Shamimuddin (pen name Shamim Hashimi) is an eminent name in the world of Urdu literature. He is known for his poems written in Urdu and Persian. He is basically a poet of Ghazal, a category of poetry which comes from Persian poetry, but has also written poems of other categories of poetry in different meters. Shamim Hashmi was born on 26 Ramadan 1366 Hijri, 14 August 1947 A.D. in Sasaram (Bihar.
Dr. Shamim Hashimi was educated in India's one of the greatest Madrasa, Khanqaah kabeeriya (established 1717 AD). Shamim Hashimi completed aalim (Graduation) at the age of 15 years; after that he went to Patna (Bihar) and pursued Fazil (Persian & Urdu), M.A. (Urdu), Sahitya Bhushan and Dip. in Ed.. Shamim Hashimi was awarded with the degree of Ph.D for his research thesis on the life of a poet Mahjoor Shamsi.
Dr. Shamim Hashimi has covered a lot of topics in his poetry which contains almost the complete inner and outer human world. Shamim Hashimi is a classicist and a perfectionist not only in the world of his Poetry but in his real life as well.  His poetry has image of personality rather than character. He has written a lot of highly quotable couplets:            
Sair-e-chaman karun to wahan bhi na jii lagay
Phuulon  ki dilkashi me tumhari kami lagay
Bihar Urdu Academy Award
1. Collection of Persian Ghazals
2. "Farsi ki pahli kitab" The course text book for inter college (Bihar board) and Magadh University 1973.
3. Taaleef “Faryaad-e-raghib”
4. Talkheez-e-sher-ul-‘ajam.
1. Collection of ghazals "Toot-tay Patton Ka Dukh."
2. Sahsaraam me urdu shayari ki ibtada-o-irtiqaa (evolution of Urdu poetry in Sahsaraam.)
3. Tahfeem-e-insaaniyat. (meaning of humanity).
4. Kulliyaat-e-Mahjoor Shamsi. (Works Mahjoor Shamsi)

daag dehlavi 

(the following prose has been translated from Urdu book “AARAA”)
SHAMSURRAHMAN FARUQUI: “…..I read your book hither and thither and enjoyed it. Your small book comprises of a prose part which specifies the venerableness of your poetry. Your autobiography impressed me a lot. You have the tradition of intellect and Godliness from the family of your mother and from that of your father as well and these two qualities are reflected in your poetry at a lot of places……..”
PROF. MUHAMMAD HASAN: “…….The prominent feature of your Ghazals is their uniqueness and presence of the beauty of colour of heart blood which has brought new pomposity in your Ghazals…..”
PROF. QAMAR RAIS: “……your love poems and lyrical style attracted my attention comparatively more. Mostly you have selected lyrical meters for your poems. At times the unpretentious and the simple way of conversation has put life in your poetry. In a lot of your couplets grief generates pain and agony in their reader.
DR. RAIS NUMANI: “……Toot tay Patton ka dukh” till the end is full of meaningful couplets. There are a lot of couplets which are eye catching and have the capability of being alive…….”
ZAHEER GHAZIPURI: “…….Shamim Hashimi is quite conscious about usage of words. He follows the discipline of words and has complete control over the creative usage of words and language. So by all the means he is an expert of Ghazals. Basically he is a poet of ghazals.
    Poetry of Shamim Hashimi seems to be soaked in sobs and tears of night, the dew, which evaporates sketching diamonds on barks and flowers but leaves the shining sign of its existence.
    Shamim Hashimi has ornamented his Poetry with words like flowers and thoughts like fragrance as he has deep connections with this category of literature…..”
NADIM BALKHI: “……..the main subject of the poems of Shamim Hashimi is Nostalgia which symbolises the complete inner and outer world
When you reach the depth of his Ghazals and try to feel the pain that the Poet feels, you would not find this just to be the pain of the Poet but the pain of the complete human society. You will also find the demonstration of the sense of right and wrong.
If we talk about the style of speech we find the poet conscious about it where he doesn’t ignore the traditional style and as far as modern style or innovation is concerned the Poet doesn’t go beyond the limits of modern style. Shamim Hashimi has great expertise in this category (Ghazal) of poetry……..”
SHABAB LALIT: “…..Shamim Hashimi is the narrator of the joy of grief. He is a reflector of his pain along with the grief of the universe and agony of the present. On the broad canvas of human life Shamim Hashimi has deeply felt and spiritually experienced the agony of present, unevenness of time and atrocities, decline and demolition of modest values. His Ghazals, traversing through the ups and downs of the paths of pleasure and agony of human life, enchant the reader in the beauty of seriousness. Alive and accepted over the periods is the poetry which is full of extracts of beauty and this quality is present in the poems of Shamim Hashimi. As a writer of realities he is the explainer of the highness of pain…..”
PROF. TALHA RIZVI BARQ: “…..I became fan of your God gifted poetic skills. Your artistic merits that, the beautiful way you have encapsulated the feelings, thoughts and imagination in your couplets, advocates your linguistic intellect, enviable command on language and words and the sober and attractive way of speech. The usage of traditional Hindi words has created “Khusruiyat”(ths style of Ameer Khusro) in your Ghazals…..”   
• Zaheer Ghazipuri (2009), jharkhand aur bihar ke aham ahl-i-qalam,, p. 184-192.
• Qaumi Tanzeem Patna, Feb 6, 2006.
• Hamari zubaan. Delhi, April 22-28, 2006,
• Prof Hakeem Syed Ahmadullah Nadwi (1970),Tazkira-e-muslim sho’raa-e-Bihar  (Vol. 6), Pakistan (Karachi)
• Dr. Saifi Premi (1972), Nazar-e-Abr, Ludhiana, India.
• Dr. Manazir Ashiq Harganvi (1975), Urdu ki kahani Sho’raa ki zubaani, Lacknow, India.
• Dr. Manazir Ashiq Harganvi (2006), Doha Geet, Doha Ghazal, Bhopal, India.
• Hasan Nizami (2007), Jharkhand ke jadeed Ghazal-go Sho’raa ka tanqiidi-o-tajziyaati Mutaala’a, Jhariya, Dhanbad,India.
• Wahab Ashrafi (2011), vol. 10, issue 38 Mubahisa (magazine). Patna, p. 143
• Nawai Duggar, Jammu, Feb 9, 2007, Shumara No. 5.
• Dr. Manazir Ashiq Harganvi (2006), Kohsaar, Bhikanpur-3, Bihar.p. 16.

Education of Indian Muslims and politics of their leaders

.... By
Mohammad Allam*

educate rahbar-e-banat girls

Education is not just making people literate but it is to make people think rationally, work logically and plan farsightedly for future. For Indian Muslims education is not in the list of priority. This is in the last priority of the life if we see the 70 percent of Indian Muslims. An uneducated community could not be a match for the educated community. The Quran states “How the learned people would be equal to ignorant”?
Like other communities Indian Muslims haven’t learnt the lessons from the past experience. See the development plan of the Christian and Sikh in India. One community dominates the field of education and now controlling the best managed institutions of the country. Through this strategy they are educating their own children and serving the nation and world too. Have great respect among the people of India. Second community is of Sikh; doing well in the field of trade and commerce and Army. Sikhs make up “10–15% of all ranks in the Indian army and 20% of its officers, while they are only 1.87% of the Indian population”. They are one the best competitive communities of the world in term of business. Move in Punjab and Haryana and find the hub of technical institutions and production centres. From educating their children in these institutions, they also attracting the large number of youth of other communities’ .The goods they producing based in Canada, UAE, USA and UK etc, are selling throughout the world. Now they are one of the best competitive people of the world in term of trade and commerce. They have learnt this lesson from the communal riot of 1984 and diversified their business.
But what about Indian Muslims? They have not learnt any lesson from the 65 years of course of history of India. They have more than 55 countries of so called of their brethren. Majority of them are salary holder, who could not play any role in change of destiny of Indian Muslims. We have not any record of history where the servants would have changed the destiny.
Indian Muslims should have strong connection with outside world. They should educate themselves and adopt business as their profession, create own space in the Middle East, Central Asia, Latin America, China, EU etc . They should settle down there to help both the community and the nation to expand their power. The love of nation is important and should be enhanced for the sake of the nation throughout the world.
The Literacy ratio of Indian Muslims stand on  67.6 percent according to census 2011 .This is around 7% less than national level of 74 % .The percentage of children belonging to 06-14 years of age  either dropout or never attend the school is about 25 percent. According to Gross Enrolment Ratio (GER %) in age group of 18-23 years as on 2000, the Muslims GER is 5.91 percent.
On the basis of gross enrolment ration of 15 percent, the country needs 1500 universities till 2015 to impart higher education according to the Knowledge Commission Report. In the same way, Indian Muslims on the basis of gross enrolment ratio need around 90 Universities to impart Higher education to increasing number of seeker of Higher education.
But what is the preparation of Indian Muslims on this front? All those people who sensitize all the matters related to main stream with demand of reservation on the basis of population need not bother to think about the education. It  might be possible that Indian Muslims could establish 50 percent Universities out of 90 required Universities and rest of the work establishment to the universities could be done by the government.
What about the resources for these fifty universities?
There is no dearth of resources for establishing these Universities. The only problem is the management of the resources. According to an estimate based on the Household Income of 50 percent Indian Muslims, the amount of Zakat used to be Rs 10,000 crore per annum. And if only 1/10th of total Zakat is used to centralize for the education of Indian Muslims, it could be Rs 1,000 crore. In this one thousand crore Indian Muslims could easily manage to establish four Universities every year.
The other source of the income of Indian Muslims is the Properties of Waqf, which amounted to 1.2 lakh crore on current price and generates around 173 crore per annum which is just 2.7 percent of total expected income of the Waqf properties. If Waqf properties were manage well by Muslims it could generate around RS 3,000 crore. And in these three thousand crore could Indian Muslims not establish many universities, colleges and school?
The problem of banking system is acute for Indian Muslims. Due to prevalece of interest system in Indian banking, a large number of Indian Muslims are cut off from the banking system. This is very important for economic power. The amount of  interest which earned huge money (around 5000 crore unclaimed money with Indian banks) lies unclaimed. This type of banking system is blocking the economic development of Indian Muslims. Sachhar committee considers it as a negative factor for development but it was silent on the forceful proposal of set up Islamic Banking in India. The 2008, committee of financial sector reforms of the planning commission of India recommended interest free finance and baking in the banking sector but not implemented. The Governor of RBI D Subba Rao rejected the Islamic banking system by stating that “"We got to see that Islamic Banking which does not allow charging interest or taking of interest is inconsistent with our existing laws... All that I am saying is Islamic banking is not consistent with current banking laws”.
On these two fronts, the plans of action of Indian leaders are lukewarm. They are busy in the works of their political masters for getting a post in the government or some concession somewhere. They could assemble in the meeting of a political party without considering maslaks but not for the upliftment of their community. Many organizations are working for the interests of Indian Muslims. But the issues of IJTEHAD on these two fronts are needed. The Ulemas have not time to act. The whole community is waiting for a way on these two fronts.
Time to Act.      How long the leadership of Muslims would make their community to run on issue and issues without working on those areas which are vital for the upliftment of the community?
There is need of time to act on these two fronts of education and banking systems. Indian Muslims should establish All India Zakat organization and its branches in all leading towns and cities of India. It should collect just 10 percent of the Zakat or donation from each person who comes under Sahib Nisab.
The vice-chancellors of A.M.U., Jamia, Jamia Hamdard, Maulana Azad University and Foundation should chalk out a plan of action for the set of Universities. Aligarh being the leading University should take initiative under 5(c).The centres that have been established by A.M.U. should be promoted to turn into independent Universities within stipulated time. There is no doubt that Aligarh has manpower for education advancement of Indian Muslims. If this centre of learning would not do then who would do for the nation and the community? This is not good that people should cry for minority and they don’t get it and to save it they don’t do other works. This status of “neither you have God nor you have beloved” should be ended for the benefit of the community and nation.
On other front, there is need that Ulemas with financial experts, businessmen and economist of Islamic banking, should start own Islamic banking system on small scale in each state. Students from A.M.U., Jamia, and Hamdard should be sent on scholarship to study and work in those countries where Islamic Banking is working well like Malaysia, UAE, UK etc.
Hijrat (migration) is Sunnah of Prophet Mohammad Sallallaho alaihe wasallam. Muslims do not lack in resources and jobs. The vast plain of India, Central Asia, North-Africa, China is open. According to one estimate till 2050 India would take over china in term of economy. To sustain such large economies both the countries would need extra manpower. Due to their population policies which would create problem for them in post 2040 era, Indian Muslims youth should migrate and settle in different parts of the world. Makka was dear to Prophet of Allah but Medina became his centre of rise of Islam and Prophet of Allah.
On front of Waqf, there is need of proper management .For proper management of Waqf, there should be WAQF SERVICES to run the property of Waqf. This service would select the members on the basis of competitive exams. Whatever the income earned by the Waqf Department should be distributed on the development of the local people from where the properties of Waqf are located. While surplus should be incurred for educational advancement and promotion of business.
Everything is available to accept the challenges but what lacking is the men and women of action. Let’s see whether you are the man/woman of action or not?”
All RAHBAR-e-Banat students get one sweater + 1 set of school uniform


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