Tuesday, August 31, 2021

Partition, Broken Families, Migration Ethos: Bharat ko Janey Waley by Fatima Khatoon

Farewell picture of my grandfather Abdul Ghani Hyder's return in June 1951 with the extended family. Research for names of those in Pic and labeling them with numbers was done by Khurshid Alim Zaidi, a very painstaking task.
Poem written by Phuppi Fatima Khatoon on the decision of Daday Abdul Ghani to return back to Nihtaur instead of settling in pakistan in June 1951:
بھارت  کو  جانے  والے  ،  بھارت  کو  چاہنے  والے 
حافظ  خدا  تمہارا،  مالک  کے  تم  حوالے
ہندوستان  تمہارا، گھر  تھا  کبھی  ہمارا
ہم  اُس  کو  چھوڑ  آئے  ،لے  کے  نیا  سہارا
تم  کو  وطن  تمہارا  ، ہے  اِس  چمن  سے  پیارا
روکے  نہ رک  سکے  تم  ،جب  دیس  نے  پکارا
اِس  دیس  کی  کشش  سے
میرا  سلام  کہنا  ،میرا  سلام  کہنا

ہم  اِس  وطن  سے  چھوٹے،  گنگ  و  جمن  سے  چھوٹے 
بے  بال  و  پَر  ہوئے  ہیں،  اپنے  چمن  سے  چھوٹے
بیتے  ہوئے  زمانے  ،خوشیوں  کے  سب  زمانے
پیپل  کے  سائے  میں  ہم  ،چھوڑ  آئے  وہ  خزانے 
ہے  داستاں  پُرانی  ،بھولی  ہوئی  کہانی
گزرا  جہاں  تھا  بچپن،  آئی  جہاں  جوانی
اُس  گھر  کے  بام  و  در  سے 
میرا  سلام  کہنا،  میرا  سلام  کہنا

وہ  دولتِ  جہاں  ہے  ،وہ  ہم  سر  جہاں  ہے 
خاکِ  وطن  کا  ہم  کو  ،ہر  ذرّہ  حزرِ جاں  ہے
جھگڑوں  کو  بھول  جائیں  ،پھر  پریم  رس  لنڈھائیں 
گنگا  کے  جل  میں  پانی،  زمزم  کا  ہم  ملائیں 
اُس  ماں  کے  لال  ہم  بھی،  اُس  ماں  کے  لال  تم  بھی
تم  جس  کے  دل  کے  ٹکڑے،  ہیں  نونہال  ہم  بھی 
اُس  ماں  کے  چرن  چُھو  کے
میرا  سلام  کہنا  ،  میرا  سلام  کہنا

سائے  میں  جن  کے  پَل  کر،  گودی  میں  جن  کی  بڑھ  کر
پروان  چڑھ  کے  آئے  اور  آئے  ہیں  بچھڑ  کر 
اُن  پیاری  بستیوں  سے،  اُن  بہتی  ندیوں  سے 
اُن  اونچے  پربتوں  سے  اور  اُن  کی  گھاٹیوں  سے 
غُنچوں  سے  اور  گُلوں  سے،  پیٹروں  سے  جھاڑیوں  سے 
اُس  بچھڑی  انجمن  سے،  اُن  پیارے  ساتھیوں  سے 
بھارت  کے  باسیوں  سے 
میرا  سلام  کہنا  ،میرا  سلام  کہنا

ہم  آن  بان  والے  ،ہم  اونچی  شان  والے 
ملکِ  خدا  کے  والی،  قومی  نشان  والے 
دیتے  ہیں  اِک  سَندیسہ  ،راہی  ذرا  ٹھہر  جا
مہر  و  وفا  کی  مالا  اور  یہ  پیام  لے  جا
مسجد  ہو  یا  شِوالہ  ،مقصد  ہے  ایک  سب  کا 
آپس  میں  بَیر  رکھنا  ،مذہب  نہیں  سکھاتا
اُلفت  کے  دیوتا  سے 
میرا  سلام  کہنا  ،میرا  سلام  کہنا
از فاطمہ خاتون ۱۹۵۱
"اباجان [ سید عبدالغنی حیدر] کے ہندوستان واپس جانے پر آپا فاطمہ خاتون نے یہ نظم کہی تھی۔ ۱۹۵۱"
[میرے والد احسان حیدر کا نوٹ اس پیج کی بیک سائڈ پر]

Fatimah Khatoon is my father's cousin (also my wife's paternal grand mother) and is here expressing the sentiments of the family torn apart by the partition of India. She used to write articles/poems in Monthly Ismat, which I am compiling in a book form and am currently in the process of giving final touches to the book.
My grandfather Abdul Ghani Hyder refused to settle down with his children in Pakistan and returned in 1951 to his hometown Nehtaur in Bijnor, India. His children, four sons and a daughter, all married with services in government, decided to settle down in Pakistan. My grandmother also decided to be with her children in pakistan. Majority of his extended family also migrated. Only a few cousins chose to remain in Nihtaur, Bijnor. They refused to leave their home town and their ancestral home of the family for centuries. My grandfather used to come regularly to Pakistan till  war of 1965 broke the relations with India and travel to and fro became very difficult. He breathed his last in 1966 in Nihtaur. Inna lillah e wa inna ilaihi rajioon.

Missing Names in the group photo:
5: Prof Mahmood Zaidi (USA)
10. Shah M Mubeen Ur Rehman (Sardar, Major) br/o Huzabra (w/o Ahsan Hyder)
11. Hadi Hasan (Gandhi Garden display of Mumtaz Mahal)
Unnumbered baby in the lap of (31) Mehmooda w/o Baray Osman Hyder Irani is Nayyar Rizwan 

From notes taken by me as I wrote down what  Ahsan Hyder (my father) told me about each face in around 2000.

Is Marriage an Imprisonment? Feminism, Relationships and Freedom from Responsibilities

کیا شادی قید بامشقت ہے؟ 
 This post is triggered by FB posts which mentioned marriage as imprisonment with hard labor:
"قید بامشقت"
This post captures the intent of feminist and modern thought which is now focused so much on freedom that it considers "responsibilities" as imprisonment (قید).
To reveal the essence of this thought, we apply the idea to other relationships. The key insight from labeling marriage as "qaid e bamushaqqat" is the inability of feminism to acknowledge the role of "responsibility" in relationships such as marriage.

 Hence, we consider two, more sacred, relationships: (1) mother-child and (2) Allah-Momin relationship and consider how the same concept of equating responsibility as imprisonment gets extended to reveal the inconsistency of thought.

(1) mamta ممتا is the sacred mother-child relationship which literally starts with hardest of labor pains and then continues with pains of feeding, continuous 24 hour care, sleep less nights for the first few years and total commitment. The commitment in our culture extends throughout life with responsibility shifting to the child after adolescence. Please note that feminists typically tend to delay and reduce the child bearing and rearing "responsibilities" as much as they can, but for the biological imperatives. 

(2) Allah-Momin/Creator-created relationship comes with its own responsibilities. And life is often considered as life sentence where the commandments and sharia restrict the "freedom". 

One can also see that jobs and schools are also often considered imprisonment by modern thought.

Tuesday, August 24, 2021

Phuppi Tufail Fatima Care for Family and Parents

My phuppi Tufail Fatima breathed her last yesterday August 23, 2021. She was 103 years of age. The اسم  تاریخ here was written by my grand father's father Syed Ikram Hyder (Naqshbandi) in 1930s.
She was an exemplary woman who maintained her regimented lifestyle through out her life till old age restricted her to bed a few years ago. Strict timings for meals, tea, prayers, housekeeping. She did her BA in 1938 and BT in 1939 from Aligarh University. She taught in the Mauripur base school in 1950-60s. Her care for immediate family and extended family members was exemplary. All through the 1970s she first cared for her mother in law on old age deathbed for around five years and then her mother during her old age deathbed. Great lady worrying about whether the family member visitors are being properly taken care of even when she had forgotten who was who and could barely talk.
Inna lillah e wa inna ilaihi rajioon 

Ism e Tareekh and Qata e Wafat: How Birth and Death Years were remembered in History

Ism-e- tareekh ( اسم تاریخ) was the name computed from the year of birth. There are numbers assigned to each letter of the alphabet. Sum of the numbers assigned to each letter of birth year name  evaluate to the birth year. See the computations of names of my father, uncles and phuppo by Syed Ikram Hyder Naqshbandi (father of my grandfather) written in 1930s. Typically they were made to evaluate to hijri years and then converted to Gregorian calendar year. Here it shows the names of Tufail Fatima, Syed Ahsan Hyder, Syed Luqman Hyder, Syed Osman Hyder, Syed Ramzan (Sultan) Hyder, and Syed Saeed Uddin Hyder. 
Similarly, year of death was often computed from the sum of numbers assigned to the letters of a verse. Typically four (قطعہ) verses were used by poets and was called قطعہ وفات. These verses and names were used to remember the year of death and year of birth.

Sunday, August 1, 2021

Teachers at ICB

Sitting Sir Manzoor Ahmed Khan (English), Sir Nafees Siddiqui (English), Principal MKA Beg, Madam Shuja Zaidi (Headmistress), Sir Jan e Alam (Urdu), Sir Ghalib Raza (Urdu)
This appears to be editorial board of Sumbul, school magazine