More than 200 patients can be tested for COVID-19 daily at one of the frontline line hospital of the Western Uttar Pardesh, Jawaharlal Nehru Medical College, Aligarh Muslim University (AMU), with the installation of another RT-PCR testing machine today. The machine costing nearly 15 lakhs, given by the Uttar Pradesh government, will enable, JNMCH to speed up the testing.
AMU Vice-Chancellor, Prof Tariq Mansoor said that the Jawaharlal Nehru Medical College and Hospital of AMU is one of the accredited centres for testing COVID-19. “With the coordinated efforts of district administration including Commissioner, the District Magistrate, the Chief Development Officer, and Chief Medical Officer, JNMCH got another RT-PCR testing machine,” he said. He thanked the state government and said it would go a long way to curb the spread of COVID-19 and added that the AMU and its affiliate institutions are at the forefront in the fight against COVID-19.
Prof Shahid Siddiqui (Principal, JNMCH) noted that the arrival of the new machine would bolster our ability to test as many as 200 samples a day.
More than 3000 free tests of COVID-19 samples have been conducted so far at JNMCH, and the new machine will surely boost our capacity to dispose of more samples of COVID-19, he said.
Alumnus of Aligarh Muslim University has developed the first indigenous coronavirus testing kit in response to World Health Organisation (WHO)’s call to all countries to ramp up coronavirus testing.
Aligarh Muslim University (AMU) alumnus from the Department of Biochemistry, Mr Nadeem Rahman, Director, NuLife Consultants and Distributors Pvt. Ltd, New Delhi has developed India’s first Antibody based testing kit which takes less than 15 minutes to yield accurate result. Its cost is 500 rupees at present and the labs charge 4500 rupees for it. The new kit will provide the general population in India with adequate access to cost-effective testing.
Mr Rahman was permitted by the government authorities during the nation-wide lockdown to reopen the NuLife Consultants and Distributors Pvt. Ltd lab, where he developed India’s first ‘Anti-Body based Testing Kit’ to do finger-prick tests, which only takes nearly fifteen minutes to yield accurate results.
The testing kits launched in just a span of two weeks have been approved by the Indian Council of Medical Research (ICMR) and soon the regular production will start, said Mr Rahman.
“We are confident of churning out one lakh kits a day to bring a faster and suitable solution for large-scale screenings,” he added.
Thanking the Government of Uttar Pradesh and ICMR for putting the trust in his team, Mr Rahman pointed out that a set of the testing kit will cost around 500-600 Rupees and the price is likely to further go down.
“The best part of this rapid and lesser time-taking kit is that it is economical to produce unlike the expensive RT-PCR testing kits,” he said.
Mr Rahman added that the anti-body based kit will ease the pressure on the pathology services struggling with COVID-19 detection in the Country.
“We are proud that an AMU alumnus has developed the much needed affordable testing kit when we see the surge in the number of coronavirus cases despite stringent measures are being implemented in the country. It is a major cause of worry,” said AMU Vice Chancellor, Professor Tariq Mansoor, while praising Mr Rahman for his invaluable contribution to India’s fight to curb COVID-19.
Prof Qayyum Husain, Dean, Faculty of Life Sciences who taught Mr Rahman when he was pursuing BSc and MSc in Biochemistry at AMU said that the launch of first anti-body based testing kit in India is an extra-ordinary achievement in the public interest.
AMU and its alumni are at the forefront of India’s fight against coronavirus. The Jawaharlal Nehru Medical College of the University has already conducted 2500 free-of-costs tests.
“The damage done by colonial powers to the heritage of the conquered peoples is irreversible; yet racial memory is a collective storehouse that time and history cannot eradicate”. — Twilight in Delhi, Ahmed Ali
Syed Ahmad Khan, born Syed Ahmad Taqvi bin Syed Muhammad Muttaqi was a thinker,
reformist and visionary who was born in 1817, at the dusk of the Mughal Empire
and the dawn of the British Raj. The world Syed Ahmad was born into was
constantly evolving, changing and transforming itself. He was born into a noble
family that had close ties to the Mughal court but he died a British subject in
1898. His maternal grandfather Khwaja Fariduddin served as Wazir in the court
of Akbar Shah II. His father was close to Emperor Akbar Shah II and served as his
Ahmad had grown up in a cultural milieu where he had seen his noble family
enjoy dignity and social affluence, which they retained by serving in the
Mughal court; So, when he marched into adulthood, He strived to preserve that
affluence and urged all of the Muslim community to do so, even if that meant
changing sides. Syed Ahmad recognised that the Muslims had to be socially
uplifted and modernised if they had to remain in power and work in the British
maiñ un ajdād kā beTā huuñ jinhoñ ne paiham ajnabī qaum ke saa.e kī himāyat kī hai uzr kī sā.at-e-nāpāk se le kar ab tak har kaḌe vaqt meñ sarkār kī ḳhidmat kī hai – Jagir; Sahir Ludhianvi
The cultural context of Syed Ahmad’s world is such that the world of his forefathers, as they knew it was coming to an end. While Persian accounts and Shahr Ashob poetry recount political breakdown and moral decline, the time period in which the Muraqqa-i-Delhi of Dargah Quli Khan is recorded is also a time when the arts are prospering and there is evidence to prove that even Nadir Shah’s attacks did not prove to be vital enough in stifling the artistic allure of the court at Delhi in spite of the loot and murders . Hence, when Britishers came to Delhi, they were fascinated by the nautch troupes, the poetry, the music, the opulent courts, and hammams of the Mughals, which led to the onset of an era that saw Anglo-Oriental cultural intermixing; the product of these were Anglo-Indians likes Colonel James Skinner.
The world of Sir David Ochterlony and William Fraser, the resident and the deputy resident of Delhi respectively, was in every sense the Orient— i.e. as it is engraved in the imagination of every average human today. It was the world of Scottish nawabs and Britishers enjoying living in Mughal havelis and borrowing from the dress of the Mughals. Many of them were patron of arts and by default became admirers of this Era. They took Muslim wives, embraced Persian culture and even read Ghalib’s poetry, to whom patronage was extended by both, the British— who bestowed on him a jagir, as well as the Mughal court, as he was the poet of Bahadur Shah Zafar, succeeding his sworn enemy, the legendary Zauq.
This high culture was revived at the Mughal court during the reign of Akbar Shah II but by this time the relations between Britishers and Indians had soured. If Sir David Ochterlony had marked the beginning of the era of cultural intermixing, the coming of Thomas Metcalfe to India in 1827 marks its end. There was growing resentment among the Britishers throughout the 1830s and the 1840s towards Indians and Anglo-Indians. Unlike the older generation of Britishers, they had become intolerant towards cultural intermixing and would not have any ‘brown-blood’ in their veins, for which James Skinner’s kids were often ridiculed. The world where Britishers restored mosques (Skinner’s masjid) and read Ghalib was coming to an end. It was this culture that the Britishers first embraced, even preserved to some extent and then completely destroyed.
Syed Ahmad was raised within the city walls in strict accordance with Mughal noble traditions. His mother, much like Napoleon’s, raised him with rigid discipline and an emphasis on modern education. Syed Ahmad also owes a lot to a female tutor who taught him to read and understand the Quran. Sir Syed broke tradition by refusing to join the services at the Mughal court but instead joined the services of the East India Company at the age of twenty, at a time when even wearing English shoes was disliked by the Mughal nobility, as it was automatically taken as a sign that one had gone astray and could also adopt Christianity. But, this decision of his in his youth was an early but an exemplary display of Syed Ahmad’s farsightedness.
was an admirer of the Mutazila tradition that gained precedence during the rule
of the Abbasid Caliphate Al-Mansur, as opposed to the Asariyya and it was his
rational approach that invited plenty of criticism from Hindus as well as
people of his own community. He has been called a non-believer, a friend of the
British and has been accused of sowing the seeds of contention between Hindus
and Muslims. However, what is significant is that a lot of his decisions were
being shaped by the realisation that his world had already changed, which meant
that his activities could no more be limited to the walled city.
crown of India was already slipping out of Mughal hands. Somebody else was to
rule India and the only way Muslims could survive in it was by making
themselves indispensable to the new rulers of India. To adopt the ways of the
English for Sir Syed, was necessary for one’s own survival so that one was not
forgotten or obscured.
Syed encouraged the study of the sciences. In his own family, there were
mathematicians and Sir Syed was studying medicine but he didn’t complete his
formal education due to the lack of funds. There was never just passive
acceptance on Sir Syed’s part— where one accepts their fate silently for the
sake of their own survival but there was no active resistance either, He
remained loyal to the British as they served, the means to his end— that was
ultimately the social upliftment of the Muhammadan nation but he critiqued the
British Empire wherever he could, while preserving his own interests.
It is often said that Sir Syed Ahmad Khan has been to the Muslim Renaissance what Raja Ram Mohan Roy had been to the Bengali Renaissance. While some like to point out that reformist movements within the Muslim community started later than they did among the Hindus; some even go as far as to blame it for the social poverty that Muslims faced at the time of India’s Independence. Nevertheless, it must be pointed out that while Raja Ram Mohan Roy organised the opening of the Hindu College along with David Hare in Calcutta in 1817 to impart modern education, The Calcutta Madrasah, a premier elite institution for the Muslims set up by Warren Hastings, had already been operative since 1782 and produced social reformers like Abdul Latif. Latif, was responsible for turning the Hindu College into Presidency College, opening it for up for the Non-Hindus as well. He championed the cause of the Muslim Renaissance and was one of its pioneers. The Suhrawardy family who later changed the face of Bengal Politics and Partition during 1947 are his descendants. It is said that to quell the partition riots in Punjab, it took 50,000 men but to quell them in Bengal, it took one man alongside Gandhiji, it was Huseyn Suhrawardy.
though there have been figures who championed the cause of modernisation among
the Muslim community in India, and deemed modernisation necessary and
indispensable for their continuation and sustenance, the attitude of the Muslim
community towards the British and as a result towards English Education,
remained hostile. The feelings were shared by both the sides to say the least.
European powers had usurped power and control from the Mughals, whose political
control though had been reduced drastically, they still enjoyed sacral
authority as figureheads. This had left the Muslims angry; they were also awry
about the fact that some of them, who belonged to the nobility would lose their
patronage and affluence.
The British could never wholly trust Muslims and thought them responsible for the 1857 revolt – also called the first war of Independence, as a significant proportion of the mutineers in every city were Muslims. If one is being anachronistic, one can say that the mutineers acted in a nationalist manner or that Muslims acted out of Nationalist zeal in rejecting the ways of the British, but that would be anachronistic. As even though the ideas of nationalism prevailed in Western Europe due to the rise of Napoleon, the ideas had yet to be diffused to India, which is why 1857— cannot be hailed as the first war of Independence.
The British might have changed their policy towards Muslims in the later period, to that of appeasement from hostility – as they tried to rule the different factions in India by driving rifts in between them and breaking up their solidarity by highlighting their differences so that Indians could never unite and rebel but even then Britishers like W.W.Hunter remained wary of the Muslims and lived in the fear of a Muslim rebellion. 
Battle of Delhi fought between the Marathas and the British in 1803 had left
the gates and the city walls of Shahjahanabad in ruins and the British
anticipating a Maratha attack in the future had decided to strengthen the gates
of the walled city. The defences of the city were strengthened, for which the
city of Firoz Shah Kotla was cannibalised to acquire stones. The British added
a second door to the northern gate of the city, the Kashmere Gate, they also
installed cannon holders.
action ensued near Kashmere Gate in 1857, the British army soldiers were trying
to find a way to get into Shahjahanabad and crush the mobs of rebellion but
they could not get through the very gate that they had strengthened in 1803.
The city only fell two days later, on 16th September 1857 when the
Kashmere Gate was blown up with the use of gunpowder.
Delhi was once a paradise, Such peace had abided here; But they have ravished its name and pride, Remain now only ruins and care. — Bahadur Shah Zafar
There are reasons we cannot resist drawing parallels between the life of Ghalib and Sir Syed. Ghalib rejects nostalgia and advices Sir Syed to do so as well. They are both loyalists of the British and accept that their world is being altered, though Ghalib has never been outspoken about his disdain with the 1857 revolt which he records in the Dastamboo, it is a known fact that he suffered not only economic losses but emotional trauma seeing his friends and relatives suffer during the revolt when their houses were looted and they were humiliated and exiled from the city. Though not very fond of Shahr ashob shayari written by his contemporaries he describes Delhi as a shell of the city, it used to be previously where life depended upon four things: the red fort, the Chandni chowk, the daily congregational prayer at the jama masjid and the annual gathering of the flower sellers.
“ Allah Allah Dilli Na Rahi, Chavni Hai, Na qila, na shaher, na bazar, na nahar; Qissa mukhtasar – shahar Sahra ho gaya…” – Mirza Ghalib
Both Sir Syed Ahmed Khan and Ghalib though loyalists of the British felt strongly about the destruction of the homes in Delhi and the exile of Muslims from the city, where they were not allowed to return to for many, many years. Sir Syed Ahmad was a bit more outspoken about his rage that culminated into ‘Causes of the 1857 revolt’ a pamphlet the Britishers found seditious. Ghalib too had requested that his correspondence with the Rampur Nawab be destroyed immediately after reading, which hints at the concealment of something. Ghalib too was a visionary, when he was sure that the Mughal court was to be dissolved after the death of the Emperor, he had started to request the patronage of the British, in the efforts of which he composed a Qasidah in praise of Queen Victoria.
Syed’s vision allowed the awakening of a Muslim self-consciousness. This sort
of revival had obviously begun with the preacher Shah Waliullah’s visit to
Mecca and the inspiration he drew from the Salafi movement there and by getting
himself acquainted with Ibn Taymiyya’s works. Shah Waliullah’s ideas later
sparked the Islamic revivalist Wahabi movement in the 1830s and 40s that led to
the awakening of a Muslim identity and a pan-Islamic consciousness but it was
strengthened with the activities that took place after the 1857 revolt. The
persecution and constant hostility of the British administration towards
Muslims, caused them to turn to look towards possibilities that stretched
beyond the subcontinent.
the 1857 sepoy mutiny was quelled, the British administration came after its
perpetrators, behind which it found several Muslim names, these Indian Muslims
were forced to flee sometimes from the British administration, and at the
conjunction of the two great empires— the ottoman caliphate and the British
Empire, as Seema Alavi writes in her book Muslim Cosmopolitanism in the Age of
the Empire “a new
Muslim network was born in the aftermath of 1857—buttressed by European
empires, yet resolutely opposed to them”.
One such personality in her book is Haji
Imdadullah Makki, whose disciples have been constructive to the creation of
Jamia and the freedom struggle in general, directly or indirectly. These
networks had made the dissipation of knowledge in the Muslim world easier— as
printed books started being available and widely read by the Muslim community
everywhere in the world, which lead to the spread of a pan-Islamic culture.
Pan-Islamism was the cultural context of the
world of Shibli Nomani, which is why it was natural for him to write against
the British and other western powers when Turkey was defeated in the Balkan
Wars, which is why it was natural for Dr. Mukhtar Ahmad Ansari to lead a
Medical Mission to Turkey to help the Ottoman soldiers wounded in the Balkan
wars, detailed accounts of which are found in his correspondence with Maulana
Mohammed Ali Jouhar. This Pan-Islamism was best symbolised in the Khilafat,
which is why its fall invited many protests from Muslims all over the world. Jamia
too, indirectly in a way becomes a by-product of the awakening of the Muslim
consciousness mixed with the Nationalist movement of that time.
cannot be disregarded that people of the stature of Sir Syed and Abdul Latif
actually laid the groundwork that would save Muslims from complete isolation,
obscurity and from disappearance into oblivion. The foundation they laid also
provided a base for the social upliftment of the Muslim community, based on
this groundwork, other social reforms, political activities of Muslims could
then be carried out.
References These lines are from Sahir Ludhianvi’s Nazm ‘Jagir’. Sahir, himself was very disappointed with his father, who was a feudal landlord and loyal to the British Raj.
 Dalrymple, William. City of Djinns, A year in Delhi.
 Dalrymple, William. City of Djinns, A year in Delhi.
 Guha, Ramachandra. Makers of Modern India.
 Darlymple, William. The City of Djinns. A year in Delhi.
 Ali, Ahmed. Twilight in Delhi.
 Guha, Ramachandra. Makers of Modern India.
 Spectrum. A brief history of Modern India.
 Islam, Shamsul. Muslims Against Partition of India.
 Tarachand, History of the Freedom Movement in India.
 Narang, G. C., and Leslie Abel. “GHALIB AND THE REBELLION OF 1857.” Mahfil, vol. 5, no. 4, 1968, pp. 45–57. JSTOR, www.jstor.org/stable/40874569.
 Narang, G. C., and Leslie Abel. “GHALIB AND THE REBELLION OF 1857.” Mahfil, vol. 5, no. 4, 1968, pp. 45–57. JSTOR, www.jstor.org/stable/40874569.
ALIGARH December 1: Aligarh Muslim University’s Faculty of Life Sciences has been ranked first among all universities of India by the Times Higher Education, UK, a reputed international agency for surveying the performance of institutions of higher education.
According to the Times Higher Education World University Ranking 2019, AMU’s Faculty of Life Sciences is ranked first among universities and third among all institutions in India. It figures just after Indian Institute of Science, Bangalore and Indian Institute of Technology, Bombay.
The Times Higher Education placed the Aligarh Muslim University on ninth rank among all Indian universities. The score of AMU in teaching and in citations this year is the highest for all time.
The Times Higher Education’s World University Ranking 2019 includes more than 1250 universities worldwide, making it biggest international league of higher education institutions till date.
AMU Vice Chancellor, Prof Tariq Mansoor has expressed happiness and satisfaction on the big achievement. He has congratulated the faculty members and students of the university, especially of the Faculty of Life Sciences on the remarkable success which has brought a sense of pride and jubilation to the entire university fraternity.
Prof Asif Hasan, the Director of Centre of Cardiology, J N Medical College (JNMC), Aligarh Muslim University (AMU), has been awarded the fellowship medal and certificate from the Cardiological Society of India (CSI), the highest national body of cardiology in India in a special ceremony held in Mumbai. He has received the award for his outstanding work and publications in the past ten years.
Prof Hasan, who has immensely contributed to the field of cardiology, is working to upgrade the Centre of Cardiology at JNMC to an Advanced Cardiac Centre with state-of-art facilities on lines of AIIMS, New Delhi and PGIMER Chandigarh.
His efforts led to the establishment of cath lab services at JNMC dealing with a variety of interventions including the coronary angiography and angioplasty. Prof Hasan has organised cath lab workshops and extension lectures and he is also working to introduce the DM Cardiology course in JNMC.
Prof Hasan has over 92 publications in journals of international and national repute and has presented papers at various places in India and abroad. A member of many cardiology forums, he has supervised 34 thesis of MD students. He has been conferred with prestigious fellowships in Medicine and Cardiology such as FICP, FACC and FESC.
Prof Hasan has also worked a cardiology consultant in the Max Saket Hospital, New Delhi. He did MBBS and MD Medicine from JNMC and DM Cardiology from PGIMER, Chandigarh.
Aligarh, November 12: The newly elected office bearers of Aligarh Muslim University Students’ Union (AMUSU), M Salman Imtiyaz (President), Hamza Sufyan (Vice President) and Huzaifa Amir (Hony Secretary) with ten Cabinet members ;Maryam Batool, Ferdaus Ahmed Barbhuiya, Syed Shahrukh Hussain, Gawtham K, Nishant Bhardwaj, Naved Alam, Fahd Ayub Zinjani, Moin Uddin, Fakhara Khan and Hasan Mustafa took charge in the installation ceremony presided by Aligarh Muslim University (AMU) Vice Chancellor Prof Tariq Mansoor held today at Athletics Ground.
Aligarh, October 17: Former Chief Election Commissioner of India, Dr S Y Quraishi today delivered the commemoration address as the chief guest on Sir Syed Day, the 201st birth anniversary of Aligarh Muslim University (AMU) founder, Sir Syed Ahmad Khan at the University’s Athletics Ground.
“Sir Syed initiated English education and scientific temper among Indians, which made us world citizens. Sir Syed’s message was not anti-Islam and among his admires were equal number of non-Muslims and Muslims,” said Dr S Y Quraishi.
Dr Quraishi pointed out that during his trips to US, European countries, African countries and West-Asia, he always met AMU alumni, which is reflective of the famous line from AMU anthem, ‘Jo abr yahaṅ se utthega, wo sarey jahaṅ par barsega’ (The cloud which rises from here, will rain all over the world).
Speaking on the importance of Sir Syed, he said that no doubt, Sir Syed had achieved an impossible goal in a short span of time and besides education, Sir Syed’s ideals in other fields also hold significant position. “Sir Syed undertook rational social reforms and was die-hard secularist not only in letters but in spirit,” he said.
“Taking inspirations from Sir Syed’s teachings and dedication, I tried to work for humanity in my own ways. After becoming the election commissioner, I took the responsibility for making the election process smooth and safe and I am proud that today, there is a 45 percent of rise in women voters and 30 percent rise in over all Indian voters,” said Dr Quraishi.
In the welcome address, AMU Vice Chancellor, Professor Tariq Mansoor said that Sir Syed changed the destiny of the nation by devoting his entire life for education, plurality and secularism through his versatile writing and farsightedness.
Prof Mansoor pointed out that the supreme interest of Sir Syed’s life was education in its widest sense as he wanted to create a scientific temperament among the common Indians.
“There are positive changes and developments in AMU with active cooperation of all concerned,” said the Vice Chancellor adding that Times Higher Education has ranked AMU as the fifth best Indian University, while National Institute Ranking Framework (NIRF) has ranked AMU as the 10th best Indian university.
“AMU is also among five central universities, who have been granted graded autonomy,” pointed out Prof Mansoor.
“AMU has started new courses such as Masters in Architecture, B Voc (Hons) and M Voc. We are in the process of starting a MBA course in Hospital Management,” he said adding that the University has also increased courses running through the distance learning mode which includes a Bachelor in Computer Sciences.
The Vice Chancellor informed that AMU has received a grant of Rs 28 crores for the Department of Obstetrics and Gynaecology. A new Trauma Centre worth Rs 150 crores has been operationalised. A linear accelerator worth Rs 15 crores will be installed soon for cancer treatment and there is an increase in the hospital grant from 13 to 26 crores; 90 news smart-class rooms have come up and a hostel for research scholars worth Rs 30 crores will soon be constructed.
He urged the AMU community to pledge continuous hard work and dedication for quality education. Prof Mansoor announced that the University and its offices will remain close October 18.
Dr S Y Quraishi and Professor Mansoor honoured Professor Christian W Troll (Noted theologian and Honorary Professor for the Study of Islam and Christian-Muslim Relations at the Philosophisch-Theologische Hochschule St. Georgen in Frankfurt) and Mr Sanjiv Saraf (Founder, Rekhta Foundation) with the International and National Sir Syed Excellence Awards respectively.
Dr Victor Edwin received a cash prize of Rs two lakhs with a citation on behalf of Professor Christian W Troll who could not travel to India due to health problems. Meanwhile, receiving a cash prize of Rs one lakh and citation for the National Sir Syed Excellence Award, Mr Sanjiv Saraf said, “We, the lovers of Urdu language, take great pride in how this language conveys complex emotions and experiences.” He pointed out that Rekhta is an initiative, which targets to bring Urdu’s charming cadence in dimensions of poetry, aesthetics, and tradition to the masses.
Prof M Erfan Ali Mondal (Department of Geology) and Dr Yasir Hasan Siddique (Department of Zoology) received the Outstanding Researcher of the Year and Young Researcher of the Year Awards for 2018 from the Faculties of Science, Life Sciences, Medicine, Unani Medicine category; while Prof Akbar Husain (Dean, Faculty of Social Science) and Dr Shivangini Tandon (Centre for Women’s Studies) were conferred with the Outstanding Researcher of the Year and Young Researcher of the Year Awards for 2018 from the Faculties of Humanities/Social Sciences, Law, Commerce, Management Studies and Research category.
Prof Akbar Husain and Prof Erfan Ali Mondal received cash prizes of Rs one lakh each and citations for their Outstanding Researcher of the Year awards, while Dr Yasir Hasan Siddique and Dr Shivangini Tandon received cash prizes of Rs 50, 000 each with citations for their Young Researcher of the Year awards.
The top three winners of the ‘All India Essay Writing Competition’ on the topic of “Importance of Sir Syed Ahmad Khan’s Thought on Tolerance and Peaceful Coexistence in Today’s World” also received their prizes from the Chief Guest and the Vice Chancellor.
With a cash prize of Rs 25,000, Ms Jagriti Sanghi, a BALLB student at the National University of Advanced Legal Studies, Kochi, Kerala bagged the first prize while Mr Mohd Umair Khan, student of MA Economics at Aligarh Muslim University, Aligarh won the second place with a cash prize of Rs 15,000. Ms Kiran Francis, student of M Phil (Applied Geology), University of Madras, Chennai, Tamil Nadu has emerged third with a prize of Rs 10,000.
Fourteen other participants representing different states have been given State Topper prizes with prize money Rs 5,000 each. The winners under this category include Ankita Goel, Magadh Mahila College, Patna, Bihar; Dhruvi Mukeshbhai Navadiya, Parul Institute of Ayurved, Vadodra, Gujarat; Uday Talwar, Chitkara University, Solan, Himachal Pradesh; Ahad Ali, M M Engineering College, Haryana; Aabid Ahmad Sheikh, MERC Media Education Centre, University of Kashmir, Jammu & Kashmir; Mohammed Sahal, Madeenathunnoor College, Kerala; Fathima Zohra, Tumkur University, Karnataka; Anupriya Aggarwal, IIT, Mumbai, Maharashtra; Utkarsh Agrawal, University of Delhi, New Delhi; Pratap Jena, Regional Institute of Education, Odisha; Shweta Miglani, Punjab University, Chandigarh, Punjab; Thiruvazhimarban S, Ramanujam Institute for Advanced Study in Mathematics, Chennai, Tamil Nadu; Wajahat Monaf Jilani, Aligarh Muslim University, Aligarh, UP and Maga Doni, IIT Kharagpur, West Bengal.
Prof Seemin Hasan (Department of English), Prof Abdur Raheem Kidwai (Director, UGC HRD Centre), Mr Wajahat Monaf Jilani (BA LLB, Final-year student) and Ms Aafia Rizvi (BA Hons, First-year student) delivered special speeches on teachings, philosophy, works and mission of Sir Syed Ahmad Khan.
Professor Jamshed Siddiqui (Dean Students Welfare) proposed the vote of thanks, while Prof F S Sheerani and Dr Faiza Abbasi conducted the programme. Prof M H Beg (Pro Vice Chancellor), IPS Officer Mr Abdul Hamid (Registrar), Mr Mujib Ullah Zuberi (Controller), Prof S M Jawaid Akhtar (Finance Officer) and other dignitaries were also present.
The proceedings of the day began with a Quran Khwani (Quranic Recitation) at the University Mosque. Prof Mansoor with senior professors and officers of the university paid floral tributes at the Mazaar (grave) of Sir Syed after the traditional ritual of ‘Chadar Poshi’.
Earlier in the day, AMU Vice Chancellor, Prof Mansoor inaugurated an ‘Exhibition of Books and Photographs pertaining on Sir Syed Ahmad Khan’ at the Sir Syed House. The exhibition was jointly organised by Maulana Azad Library and Sir Syed Academy. On the occasion, the Vice Chancellor released four books, ‘Sir Syed ka Islahi Mission’ by Prof Towqueer Alam Falahi, ‘Jihat-e-Sir Syed’ by Dr Shams Badayuni, ‘Sir Syed Ahmad Khan: Wazahati wa Mauzooati Kitabiyat’ by Dr Ata Khursheed and ‘Sir Syed Ahmad Khan’ by Dr Mohammad Umar Raza.
Prof Mansoor also inaugurated the Sir Syed Academy website. Dr Syed Ali M Naqvi (Director, Sir Syed Academy) and Dr Mohammad Shahid (Deputy Director, Sir Syed Academy) with other dignitaries attended the programme.
Aligarh, October 12: Aligarh Muslim University (AMU) has suspended Waseem Ayoub Malik (Phd, Biochemistry) and Abdul Haseeb Mir (Phd, History) and issued show-cause notices to seven other students for leading an assembly of 150 to 200 students at the Kennedy Hall lawn without the Proctor Office’s permission and later resorting to sloganeering, misbehaving with the proctorial team and other objectionable activities, which disturbed the peaceful conduct of the University.
The show-cause notice is served to Peerzada Danish Shabir (BSc), Aeyaz Ahmad Bhat (MSc), Mohammad Sultan Khan (MPhil), Raqeeb Sultan (BSc), Sami Ullah Rather (BSc), Showkat Ahmad Lone (Phd) and Peerzada Mahboobul Haq (BA), who have been asked to submit their explanations on their participations in objectionable activities within 48 hours failing which ex-parte action will follow.
AMU has also constituted a three-member committee comprising Deputy Proctors, Prof Mahmood S Khan and Prof Rashid Umar and Assistant Proctor, Dr Mohsin to probe into the matter. The committee will submit its report in 72 hours.
Aligarh, September 6: Sparrows have become a rare sight. To save these disappearing chirpy, small birds, the Aligarh Muslim University (AMU) girl students residing in the Begum Sultan Jahan (BSJ) Hall have put sparrow-boxes in hall premises.
Prof Asma Ali (Provost), Dr Tabassum Chaudhary (Warden), Dr Nighat Rasheed and Dr Jamal Ahmad joined the ‘Peace Gong Aligarh’ members in the ‘Let’s Not Harm Anyone’ initiative to put these sparrow-house-boxes in the BSJ Hall premises.
Prof Asma pointed out that sparrows are been robbed off their food and shelter due to modern architecture which is making them impossible to build nests. “These birds use to earlier build nests in holes, roofs and crevices on traditional houses, but they are now struggling to find safe corners in modern buildings,” she said.
BSJ Hall residents said that the idea of putting these sparrow-boxes is to sensitize people on the need of nurturing respect for all living beings. “We call upon all citizens to join us in the endeavour,” said S Saba, AMU Law student and Co-ordinator of Peace Gong.
More such boxes will be put across the AMU campus and the Aligarh city, said the organisers of the initiative.
ALIGARH July 17: Madhya Pradesh government has conferred its prestigious literary award, “Iqbal Samman”, on a well-known bilingual critic and scholar, Professor Shafey Kidwai, who is working as a Professor of Mass Communication at the Aligarh Muslim University.
The award, carrying a cash prize of Rs. 2,00,000 has been given to Professor Kidwai in recognition of his contributions in promotion of Urdu literature.
Prof Kidwai has published twelve books in English and Urdu. His book, “Urdu Literature and Journalism: Critical Perspective” has been published by the Cambridge University Press, New Delhi. His Urdu book “Sawanah Sir Syed” blazed a new trail in Sir Syed studies as it corrected several inaccuracies contained in Hayat-e-Javed.
Prof Kidwai’s seminal work, “Sir Syed: A life in Reason”, is being published by the Oxford University Press with a foreword by noted historian, Professor Irfan Habib.
His fortnightly column on literature, media and culture, “Going Native” appears in Friday Review, The Hindu and he writes regularly for a number of Urdu and English journals.
Professor Kidwai is the convener of Urdu Committee of Saraswati Samman. He has been member on editorial boards of several peer reviewed journals of Mass Communication.