For many references to the neighbouring country, which was recently involved in terror activity in India, has turned the crunchy biscuits of Karachi Bakery and the juicy Mysore Pak sour

Names, as it turns out, are dangerous things. They can trigger outrage, protests, petitions – and now, apparently, indigestion. Just ask Mysore Pak, the poor little sweet that has landed smack in the middle of a political food fight.

First it was Karachi Bakery and now Mysore Pak. For many references to the neighbouring country, which was recently involved in terror activity in India, has turned the crunchy biscuits of Karachi Bakery and the juicy Mysore Pak sour.

Surely, Shakespeare must be turning in his grave for writing such a false quote: What’s in a name? That which we call a rose, by any other name would smell as sweet.

How wrong? With Karachi as prefix and Pak as suffix how could the confectionary be sweet whatever it might be? For the bard of Stratford-upon-Avon a name may be just a label which doesn’t change the underlying essence or quality of something. But for those imbued with patriotic fervour it means a different thing altogether.

For many Mysore Pak is just a deliciously ghee-laden treat from Karnataka. You ate it, loved it, and maybe passed out for a bit from the sugar high. But now? Now it’s a threat to national sentiment—all because of that three-letter word at the end: Pak.

First it was Karachi Bakery under siege. Never mind that it’s based in Hyderabad and was founded by a Sindhi who migrated during Partition. The logic was simple: Karachi = Pakistan = Not Okay. Never mind the biscuits are more Indian than chai. The prefix alone is enough to make people lose their crumbly, buttery minds.

Now, in the sequel nobody asked for, we’ve turned our sweet wrath on Mysore Pak. Because – gasp – it ends in Pak. That’s right. Apparently, even syllables are now suspicious.

Let’s be clear: Mysore Pak has absolutely nothing to do with Pakistan. It wasn’t invented in Lahore, it doesn’t have a visa, and it hasn’t shown up on any border radar. The “Pak” in Mysore Pak comes from the Kannada word Paaka, which means “to cook” or “to make a syrup.” In other words, it’s the sugary glue holding the whole delicious thing together. It has more to do with your grandmother’s kitchen than geopolitics.

The great-grandson of the original inventor is now into the news, looking understandably perplexed, saying there’s no reason to call it anything else. “Pak,” he explained, also means “pure.” But try explaining that to someone who’s already halfway through a WhatsApp forward about how Mysore Pak is secret propaganda.

Some enterprising folks have suggested renaming the sweet as Mysore Shree, which sounds less like a dessert and more like a mild-mannered uncle who runs a printing press.

The man who gave us Hamlet didn’t foresee Mysore Pak becoming the real tragedy. Somewhere in the literary heaven, he must have choked on his metaphor. Shakespeare must be possibly Googling the word Paaka. Clearly, the Bard never faced the wrath of social media, or tasted the modern-day outrage that comes when a name sounds remotely foreign.

We live in strange times. Where syllables are suspicious. Where desserts are detained for questioning. Where sweets must prove their citizenship.

Let’s take a moment to imagine what would happen if we extended this logic further. Will Lahori Kulfi be deported next? Will someone try to rename it? At this rate, even jalebi might be labelled suspicious for being too twisted.

This is culinary paranoia at its worst.

Look, nobody’s saying patriotism isn’t important. But we can love our country and still let our sweets be sweet.

So the next time someone clutches their pearls at the mention of Mysore Pak, offer them a piece. Let them taste it. Let the ghee work its magic. And then gently explain: this isn’t political—it’s just dessert. If there’s one thing that can unite us all, surely it’s the universal love of things cooked in alarming amounts of sugar and clarified butter.

As for Mysore Pak? Relax. It’s just Kannada for delicious.

J.S.Ifthekhar,

Hyderabad based journalist.

Article published in Telangana Today

Dated May 25,2025

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 The Abul Kalam Azad Oriental Research Institute at Public Garden turned into a literary haven as lovers of Urdu gathered to share and enjoy various genres of the language, known as Asnaf-e-Sukhan

       Urdu enthusiasts at the Sunday programme

Sunday mornings are usually reserved for family time. Some prefer to loll up in bed, while others remain glued to their favorite TV shows. But this Sunday, a group of individuals chose a different path.

They came together to celebrate the beauty of Urdu literature – through stories, essays, sketches, and letters. The Abul Kalam Azad Oriental Research Institute at Public Garden turned into a literary haven as lovers of Urdu gathered to share and enjoy various genres of the language, known as Asnaf-e-Sukhan.

The event was organised by Anjuman-e-Rekhta Goyan, an initiative aimed at reviving interest in the Urdu language and its rich literary heritage. The driving force behind this effort is Dr. Javeed Kamal, a retired Urdu professor and passionate advocate of the language. The session was conducted by Dr. Humaira Sayeed.

What truly captivated the audience was the dramatic reading of different forms of Urdu literature: the Khaka (sketch), Afsana (short story), Inshaiyya (essay), and Khutoot (letters).

One highlight was the humorous essay by satirist, Mushtaq Ahmad Yousufi, titled Aur Aana Ghar Mein Murghiyon Ka. Delivered with flair by Wajid Mohiuddin, the piece had the audience in fits of laughter. The essay humorously explores the chaos of rearing hens at home — from their unpredictable egg-laying habits to the mess they create.

The Khaka titled Naam Dev Mali by Moulvi Abdul Haq, read by Saima Mateen, also left a deep impression. It narrates the story of a humble gardener, Dev Mali, who faces a moral dilemma rooted in his honest and devoted nature.

The iconic short story Idgah by Munshi Premchand recounted the touching tale of four-year-old orphan Hamid, who on Eid chooses to buy a pair of tongs for his grandmother instead of sweets or toys, so she doesn’t burn her fingers while making rotis.

A romantic letter by Safia Akhtar, wife of poet, Jan Nisar Akhtar, was read by Rafia Nausheen, bringing a lyrical charm to the session.

Adding a humorous twist to current affairs, photo-journalist K.N. Wasif entertained the audience with his witty segment Khabar Pe Shosha. His clever use of real news paired with idioms like “Tabele ki bala bandar ke sar” was both insightful and amusing.

The Urdu Asnaf-e-Sukhan programme is a weekly affair. You can catch it every Sunday from 10.30 a.m to 12 noon at the Abul Kalam Azad Oriental Research Institute, Public Garden.

J.S.Ifthekhar,

Hyderabad based journalist.

Article published in Telangana Today

Dated May  13,2025

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Who is to blame for the drop in the number of applications received for Haj 2025 and the subsequent cancellations by the selected pilgrims? It is none but the media, specifically the irresponsible sections of it.

This is what the Chairman of the Telangana State Haj Committee, Syed Ghulam Afzal Biabani Khusro Pasha, believes. He has squarely blamed the media – particularly electronic and social media – for the decline in the number of Haj applications this year and the high number of cancellations by selected pilgrims. Addressing a press conference here on Sunday, Pasha expressed deep concern over the role of the media in spreading fear and misinformation, which, he said, has discouraged people from undertaking the sacred pilgrimage.

Without mincing words, Pasha stated that irresponsible and exaggerated media coverage of last year’s Haj has severely dented public confidence this year. The panic created by the media through unverified reports has led many to fear for their safety. “As a result, people are backing out, even after paying their installments.”

He cited specific instances of misleading reporting. One such case involved the tragic death of two individuals who were stuck in a lift in Bihar. Although the deceased were not from Telangana, several media outlets incorrectly reported that two pilgrims from Telangana had died. This, according to Pasha, caused unnecessary panic among families in the state who had relatives preparing for or already on the pilgrimage.

In another disturbing example, Pasha referred to an incident in Afghanistan where a young boy was killed. Some media channels irresponsibly reported the victim as the son of a Telangana pilgrim, despite no such connection. “Such fake news stories, without proper verification, have created fear and anxiety among the public,” Pasha said. “People begin to think their lives and their families’ lives are at risk if they go for Haj.”

He also addressed the issue of transportation delays during last year’s pilgrimage. During the Haj period, traffic congestion between Makkah and Mina delayed pilgrim movement, a situation that was widely reported as a failure of the Telangana State Haj Committee. Pasha clarified that the delays were due to unavoidable traffic jams and had nothing to do with mismanagement by the committee. Nevertheless, the sensationalized media coverage painted a misleading picture of chaos and incompetence, further discouraging prospective pilgrims.

According to Pasha, the impact of these reports has been severe. For Haj 2025, the Committee received only 9,061 applications, a drop of more than 2,000 compared to the previous year. Alarmingly, 2,400 of those who were selected have now cancelled their plans, despite many of them already having paid the first and second installments. “When I asked them why they are pulling out at this stage, they told me they are afraid of extreme heat, overcrowding, and poor arrangements – all fears fueled by media coverage,” Pasha said.

The Chairman criticized the media for neglecting their responsibility to report facts. “Instead of motivating and supporting the pilgrims, the media has created an atmosphere of fear,” he said. “This is not only disheartening but also irresponsible. You should report the truth, not fabricate or sensationalize incidents.”

He was, however, clear in stating that the media has every right to question the functioning of the Haj Committee and highlight any legitimate concern. Constructive criticism is necessary and welcome, he noted. “But there is a fine line between holding an organization accountable and spreading falsehoods. Unfortunately, that line is being crossed too often”, he regretted.

Sending out a veiled warning to those who engage in such reporting, Pasha said, “You will have to answer for your actions in the Hereafter. Creating panic without verifying facts is not just bad journalism – it is a disservice to the community,” he remarked.

Acknowledging the power of the media, Pasha urged it to exercise caution and responsibility when reporting on matters of faith and public welfare. He appealed to journalists to present accurate, verified information that helps rather than harms. “The Haj is a once-in-a-lifetime spiritual journey for many. Let us not rob people of that experience through fear-mongering and false narratives,” he said.

Pasha reaffirmed the Telangana State Haj Committee’s commitment to ensuring safe and efficient arrangements for all pilgrims and said every effort is being made to restore public trust and confidence.

J.S.Ifthekhar,

Hyderabad based journalist.

Article published in Siasat.com portal.

Dated May 12,2025

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 Pahalgam is not just a headline. It is a scar — a reminder of what happens when ignorance and extremism take the wheel and it’s time for scholars, leaders and everyday Muslims to reclaim the narrative, to echo the true message of Islam: peace, compassion, justice

The bloodshed in Pahalgam, Kashmir, has once again left a dark stain not only on the serenity of the region but on the conscience of humanity. The air, once filled with the calm of natural beauty and the joy of wandering tourists, was shattered by bullets and blood. What started with a gunman demanding to know a man’s religion ended in a massacre. Shots rang out, bodies dropped — innocent lives, mostly tourists, were cut short in a frenzy of hatred masked as faith.

This was not an act of religion. This was not Islam.

The men who carried out this cowardly attack claim to defend their faith. In reality, they betrayed it. The Qur’an speaks of justice, of mercy, of the sacred value of life: “Whoever kills a soul… it is as if he had slain mankind entirely.” These words, divine and clear, stand in stark contrast to the bloodlust of those who twist scripture for political vengeance and extremist fantasy.

Terrorism is not Jihad

Terrorism is not jihad. Let’s be unequivocal: Jihad, in its truest and deepest meaning, is a struggle for righteousness, for justice, for self-betterment — not the slaughter of unarmed civilians. These terrorists hijack Islam to justify their violence, but all they accomplish is the desecration of its image and the furthering of Islamophobia worldwide. They do not uplift Islam — they bury it under the bodies of the innocent.

Pahalgam is not just a headline. It is a scar — a reminder of what happens when ignorance and extremism take the wheel. It is a call to all people, especially within the Muslim community, to speak louder than ever against those who tarnish their faith. This is a time for scholars, leaders and everyday Muslims to reclaim the narrative, to echo the true message of Islam: peace, compassion, justice.

The Qur’an speaks of justice, of mercy, of the sacred value of life: “Whoever kills a soul… it is as if he had slain mankind entirely.” These words, divine and clear, stand in stark contrast to the bloodlust of those who twist scripture for political vengeance and extremist fantasy

The world mourns with Kashmir. The families of the slain mourn with the world. And we must all demand more —not just security, but sanity. Not just justice, but truth. If we stay silent, the terrorists win — not only by taking lives but by distorting the truth. Let us not let that happen. Not in Pahalgam. Not anywhere.

Terrorism has no Religion

According to reports, the perpetrators singled out civilians, asked their names, and opened fire — an act that chillingly mirrors other hate-fueled killings under the false guise of religious piety. This tragedy not only tears apart the social fabric of a peaceful region but also stands in absolute contradiction to the core teachings of Islam.

Islam, far from being a religion of compulsion or coercion, is built upon the foundation of free will, mercy and justice. The Quranic message is clear: “There is no compulsion in religion. The right course has become clear from the wrong” (Surah Al-Baqarah 2:256).

The idea that someone can kill in the name of Islam for not adhering to its tenets is both theologically incorrect and morally reprehensible.

An instructive incident from the Prophet Muhammad’s (PBUH) life addresses the sinfulness of judging another’s faith or using violence against someone on the assumption of disbelief.

During one of the battles, a Companion of the Prophet killed a man who, at the last moment, uttered the Shahada — the Islamic testimony of faith: La ilaha illallah (There is no god but Allah). The Companion believed the man only said it out of fear of death and not from genuine belief. When the Prophet (PBUH) heard this, he was visibly angered and asked:

“Did you tear open his heart to see whether he had faith or not?” (Sahih Muslim)

This powerful question was a rebuke. The Prophet (PBUH) repeatedly condemned the act and emphasised that no one has the right to judge the intentions behind a person’s faith, especially in moments of vulnerability. His words echo today as a direct condemnation of those who claim to judge others’ beliefs and take lives in the process.

Islam’s teachings are explicitly clear about the role of the Prophet and his followers when it comes to spreading the faith. The Qur’an says:

“The Messenger’s duty is only to convey [the message], and Allah knows what you reveal and what you conceal.” (Surah Al-Ma’idah 5:99).

Another verse states: “So remind, [O Muhammad]; you are only a reminder. You are not over them a controller.” (Surah Al-Ghashiyah 88:21–22).

These verses establish a foundational principle: Islam is a religion of da’wah (invitation), not domination. The Prophet himself never forced belief upon anyone. He preached with wisdom, patience, and compassion. The Quran does not endorse violence as a method of propagation. The role of a Muslim is to invite with beautiful preaching — not to coerce or judge.

One of the most repeated values in the Qur’an is the sanctity of life: “Whoever kills a soul unless for a soul or for corruption [done] in the land — it is as if he had slain mankind entirely.” (Surah Al-Ma’idah 5:32)

This verse equates the unjust killing of one person to killing all of humanity. The Quran does not differentiate between the life of a Muslim and a non-Muslim in its ethical view of justice. Every human soul is sacred.

Modern Terrorism

The terrorists who carried out the attack in Pahalgam and others like them claim to act in the name of Islam, but their actions are a betrayal of its very foundation. Their ideology is rooted not in the Quran or the Prophet’s Sunnah, but in political fanaticism and ignorance.

Their act of asking names and killing based on identity is reminiscent of the practices of extremist cults, not followers of the final Messenger of Allah, Rahmatan lil ’Aalameen (a mercy to all the worlds).

As fellow humans, Muslims stand in solidarity with the victims of the Pahalgam attack and denounce this barbarism without qualification. Prophet Muhammad (PBUH) did not command judgment or violence — he taught mercy, patience, and leaving judgment to God alone.

Those who misuse his name and the name of Islam have torn hearts, but have failed to understand his message. Let the world hear it loud and clear: Islam condemns all forms of terrorism, and faith cannot be spread with the barrel of a gun.

J.S.Ifthekhar,

Hyderabad based journalist.

Article published in Telangana Today

Dated April 25,2025

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The recent observation by the Supreme Court of India, calling Urdu the finest specimen of the Ganga-Jamuni tehzeeb, is both timely and necessary. In a country often divided by religious and linguistic identities, such recognition serves as a reminder of Urdu’s intrinsic connection to India’s pluralistic culture and rich history. More than a language, Urdu is a reflection of India’s composite heritage – a beautiful confluence of Persian, Arabic, Turkish, Sanskrit, and local dialects that evolved on Indian soil and flourished as a symbol of syncretism and shared identity.

Urdu’s association with Islam has long clouded its broader cultural significance. But as the apex court rightly pointed out, language is not religion – language is culture. This was clearly visible at two recent literary events held here. The International Mushaira, organized by the Daagh Dehlivi Foundation, Hyderabad, and the 87th death anniversary of the philosopher-poet Allama Iqbal, organized by the Iqbal Academy, were a big hit.

Titled ‘Urdu Hai Jis Ka Naam ..’. the mushaira paid tributes to Daagh, master of romantic and sensuous poems, while the other programme recalled the art and work of Iqbal, poet of the East. At both gatherings, the audience turnout included people from all religions and backgrounds, reinforcing the fact that Urdu is as much a language of Hindus, Sikhs, and Christians as it is of Muslims.

Urdu in the freedom struggle

Urdu played a vital role in India’s freedom movement. It was the language of protest, poetry, and political awakening. Revolutionary slogans such as ‘Inquilab Zindabad’ and ‘Sarfaroshi ki Tamanna’ were popularized in Urdu and resonated with millions. Urdu newspapers and journals like Zamindar and Al-Hilal edited by figures like Maulana Abul Kalam Azad and Maulana Zafar Ali Khan, were instrumental in awakening political consciousness among the masses.

Leaders across the board used Urdu as a means to reach out to the common man. Mahatma Gandhi himself acknowledged the importance of Urdu and supported its use in his publications and speeches. The language acted as a unifying force, transcending regional and religious boundaries to mobilize a collective national identity.

A rich literary legacy

Urdu’s literary heritage is vast and profound. Its poetry, in particular, is known for its depth, elegance, and philosophical richness. From the romantic ghazals of Mir Taqi Mir and Daagh Dehlvi to the revolutionary verses of Faiz Ahmed Faiz and the spiritual philosophy of Allama Iqbal, Urdu poetry touches every aspect of human emotion and societal reality.

Prose in Urdu also boasts remarkable diversity. Writers like Munshi Premchand, who initially wrote in Urdu before switching to Hindi, used the language to portray the struggles of the common man. Saadat Hasan Manto, Ismat Chughtai, and Krishan Chander wrote powerful short stories that challenged societal norms and spoke against communalism and oppression.

Urdu is also the language of cinema, music, and theatre. Bollywood, for decades, has thrived on Urdu’s lyrical charm. Legendary writers/poets like Kaifi Azmi, Sahir Ludhianvi, Javeed Akhtar, and Gulzar have penned some of Indian cinema’s most iconic songs and dialogues in Urdu, proving the language’s emotional and aesthetic appeal.

Hindu writers’ contributions to Urdu

Urdu’s development owes much to the contributions of Hindu writers, poets, and scholars. Pandit Ratan Nath Sarshar, a 19th-century novelist, was one of the pioneers of Urdu fiction. His work, Fasana-e-Azad, is considered a milestone in Urdu literature. Brij Narayan Chakbast, another Hindu poet, wrote patriotic Urdu poetry that inspired countless Indians.

Premchand (born Dhanpat Rai Srivastava), although known today primarily as a Hindi writer, began his literary career in Urdu and is regarded as one of the greatest Urdu short story writers. His Urdu works, like Soz-e-Watan or Sorrow of the Nation, were among the earliest literary responses to British colonial rule.

The tradition continues today, with many contemporary Hindu writers and scholars contributing to Urdu literature, translation, and education. Their efforts help dispel the myth that Urdu belongs to one community and reinforce its role as a shared cultural treasure.

Urdu is a living heritage

Despite its decline in formal education and administration, Urdu remains deeply embedded in India’s cultural fabric. It survives in Bollywood lyrics, TV dramas, Sufi music, and everyday idioms. It continues to thrive in Indian poetry festivals (mushairas), literature festivals, and cultural events.

What is needed now is greater institutional support for Urdu education and the preservation of its literature. Recognition from the judiciary and the enthusiastic response to Urdu literary events are hopeful signs. They show that people are beginning to reclaim Urdu not as a religious symbol but as a part of their cultural identity.

In recognizing Urdu’s place in our collective heritage, we reaffirm our commitment to India’s inclusive ethos. As the lines of Daagh Dehlvi go:

Urdu hai jiska naam, humein jaante hain Daagh

Hindostaan mein dhum hamari zubaan ki hai

Indeed, Urdu is not just a language—it is a symbol of unity, beauty, and the timeless spirit of India.

The verses of modern poet, Iqbal Ashhar, depict the glorious era and present plight of Urdu is telling. Read his couplets:

Urdu hai mera naam main Khusro ki paheli

Main Meer ki humraz hoon, Ghalib ki saheli

(I am Urdu — the riddle once posed by Khusro,

Confidante of Meer, and Ghalib’s cherished shadow)

Kyoon mujhko banate ho ta’assub ka nishana

Maine to kabhi khud ko Musalmaan nahi mana

(Why make me a target of narrow-minded blame

I never confined myself to just a Muslim name)

Dekha tha kabhi maine bhi khushiyon ka zamana

Apne hi watan mein hoon magar aaj akayli

(I, too, once basked in days of celebration,

Now, lonely, I dwell in my nation.)

J.S.Ifthekhar,

Hyderabad based journalist.

Article published in Siasat.com portal.

Dated April 23,2025

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In an era where places of worship are often viewed solely as spiritual sanctuaries, Masjid-e-Baqi in Banjara Hills, Hyderabad, stands out as a revolutionary model of holistic community service. Situated on Road No. 12 amidst the serene and upscale surroundings of Banjara Hills, this mosque has redefined its role far beyond that of a mere prayer space. It has become a dynamic hub for socio-economic upliftment, spiritual growth, and community care, embodying the true essence of Islam – compassion, service, and excellence.

At a time when many struggle under the weight of financial hardship, Masjid-e-Baqi has emerged as a savior for countless individuals and families. In a remarkable initiative, the Masjid Committee has decided to offer interest-free loans against gold to the needy, particularly focusing on Muslims living in and around Banjara Hills, including areas such as Towlichoki, Mehdipatnam, and Khairatabad. This initiative is a direct response to the financial exploitation faced by daily wage workers, petty traders, and low-income families who are often caught in a vicious cycle of debt due to exorbitant interest rates charged by private moneylenders and pawn-brokers.

Money against gold

According to Mahfooz Ahmed, the forward-thinking president of the Masjid Committee, individuals can now mortgage their gold and receive up to 75 percent of its value as a loan, without the burden of interest. Repayment is made manageable through a maximum of ten easy installments, ensuring dignity and sustainability in financial recovery. The initiative, which will be launched soon, gives priority to those seeking help for medical emergencies, education, business and marriage expenses — areas where financial constraints often cause immense emotional and social distress.

This microfinance-like model is not just an act of charity; it’s a strategic empowerment tool. “We want to break the chains of high-interest loans that keep our people perpetually in debt,” says Sayeed Bhai, an executive member of the Committee. “By rotating the money efficiently and ensuring repayments, we can help more families rebuild their lives.”

The Committee has also made a passionate appeal to affluent members of the community to deposit their idle money with the masjid instead of traditional banks, so it can be used for the betterment of the Ummah.

Interestingly, Masjid-e-Baqi is not alone in this mission. The nearby Madina Masjid on Road No. 14, Banjara Hills, has also begun offering similar services. This marks the beginning of a broader transformation, where mosques are evolving into community development centers.

Islamic learning

Financial aid is just one of many services that Masjid-e-Baqi provides. The mosque is also a vibrant center of Islamic learning and character building. Every Sunday, it holds Tajweed classes for men from 10:30 am to 1:00 pm where proper Quranic recitation is taught with dedication. Additionally, sessions focusing on the Seerah (biography of the Prophet Muhammad) are conducted to instill values of integrity, compassion, and leadership among boys on Saturdays.

A particularly popular and spiritually enriching session is the monthly Asma-e-Husna gathering, held on the first Sunday of every month after the Dhuhr prayers. This session, focusing on the beautiful names of Allah, has become a big hit with the devotees. It is addressed by the esteemed Prof. Rashid Naseem Nadvi, whose profound insights and eloquent delivery inspire the hearts of many and offer a deeper understanding of divine attributes. This spiritual offering adds a unique and deeply contemplative dimension to the mosque’s already rich programming.

Empowering women

For women, the mosque is equally inclusive and empowering. Tajweed classes for women are held every Sunday during the same time slot, and sessions on the essentials of Islam are offered on Saturdays from 3:15 pm to 4:45 pm. These educational programmes are rooted in the belief that knowledge strengthens faith and nurtures responsible, righteous individuals who contribute positively to society.

The mosque also runs a free medical clinic from 5 pm to 7 pm daily, offering essential healthcare services to those who might otherwise go untreated due to financial constraints. Another standout feature is the mosque’s commitment to death with dignity. Masjid-e-Baqi maintains one of the most well-organized graveyards in the city. The graves are laid out in clean, orderly rows, with signboards urging visitors to maintain cleanliness and respect the deceased. Facilities for ‘ghusul’ (ritual washing of the dead) and a funeral van further reflect the mosque’s commitment to serving the community at every stage of life — from cradle to grave. However, the burial ground is reserved for residents of Banjara Hills, a policy necessitated by space constraints and the need for local prioritization.

Saving from encroachment

The story of this graveyard is also one of preservation and resilience. Under the leadership of Mahfooz Ahmed, the mosque successfully protected the graveyard from land encroachment, ensuring it remains a sacred space free from commercial exploitation.

In an age where communication is key, Masjid-e-Baqi has also embraced modern technology. A dedicated WhatsApp group keeps members informed about upcoming events, educational sessions, and community updates. It’s a small but impactful way to keep the community connected, informed, and involved.

What makes Masjid-e-Baqi truly unique is its philosophical foundation. The mosque is not merely addressing the physical needs of its community but also their spiritual and emotional dimensions. It reminds people that Islam is about excellence in all aspects of life. As Mahfooz Ahmed says, “Islam teaches us to be the best in whatever we do and we want to reflect it in our various activities.”

In doing so, Masjid-e-Baqi addresses two profound truths: the patience required when one has nothing and the attitude needed when one has everything. It empowers the poor with dignity, while inspiring the wealthy with purpose. The Masjid-e-Baqi has chosen to lead — not just in prayer, but in purpose as well.

J.S.Ifthekhar,

Hyderabad based journalist.

Article published in Siasat.com portal.

Dated April 8,2025

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