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"I and the caretaker of the orphan will enter Paradise together like this (raising by way of illustration his forefinger and middle finger jointly, leaving no space between them)." [Saheeh Al-Bukhari].

The great importance that Allah (swt) has placed on caring for orphans is highlighted by the above-mentioned hadith. It is the responsibility of every individual within the Muslim Ummah, particularly those of us who live in more affluent countries, to ensure that orphans in all parts of the world are taken care of. Muslim Aid is striving to provide relief and support to orphans in the most needy communities of the world. Through your generous donations, Muslim Aid currently supports orphans in a variety of countries, providing them with food, clothing and a quality education.

Why not orphan sponsorship?

Muslim Aid provides financial assistance to organisations who support orphans, thus your donations will support a large number of children at a time, rather than benefiting only a few orphans through one-to-one sponsorship. This is because our experience has shown that one-to-one sponsorship is more expensive to administer, leaving less money for helping the children.

During 2000 and 2001 Muslim Aid spent more than £167,000 on orphan care alone. By supporting orphanages in Asia, on the sub-continent, in Africa and in Eastern Europe we were striving to provide a decent living and a good education for those poor children. Below is an example of some of the many organisations providing care to orphans that Muslim Aid has supported over the past few years:


Bangladesh: Al Quran Academy
Gambia: IIRO Orphanage
India: Bait-ul-Mal Imarat Shariah
India: MESCO
Kenya: Young Muslims
Lebanon: Islamic Welfare Association
Liberia: United Muslim Women Organisation
Madagascar: Organisation Islamique de Secures aux Orphens
Nepal: Tauheed Centre
Pakistan: Hamdard Village School
Pakistan: READ Foundation
Palestine: Islamic Charitable Society Hebron
Sierra Leone: HELP
Sierra Leone: International Islamic Daw’ah Mission
Somalia: Al Furqan Relief Welfare Society
Sri Lanka: Makola Orphanage
Sri Lanka: Muslims Girls Home
Sudan: Jamat Ihsan
Turkey: Rumbbli Turkleri
Uganda: Greenland Home Islamic Society
Zimbabwe: Majilis Ulama

Education forms the foundation for all human progress. It is the most effective means by which people can escape poverty and secure a brighter future. The education of orphans is one of Muslim Aid's major priorities. We are currently working in partnership with a number of organisations, including the “Rural Education and Development Foundation” (READ) in Pakistan, to ensure that orphans and children from low income families can secure access to a quality education. The READ Foundation currently educates more than 31,000 students in the northern areas of Pakistan and Kashmir. They place a special emphasis on the education of young women, recognising the special place women hold in securing a bright future for the Muslim Ummah.


Muslim Aid has made an initial allocation of £100,000 towards the provision of medicine, food, and the other necessities of life to the long suffering poor of Palestine. The situation today is grim. Over 70% of the population is in long-term unemployment, hospitals have run out of medicine and as a result people are dying. This is an unprecedented situation.

Aid and trade have been disrupted causing immense hardship. According to international law, collective punishment is illegal and this is what is happening in Palestine while the international community looks on passively.

Besides giving emergency relief to Palestine, Muslim Aid has for many years also provided hospitals with equipment and medicine as part of its healthcare programme; supported educational institutions to empower the poor; set up income generation projects to tackle poverty; promoted agricultural programmes; and taken care of the vulnerable sections of society, such as orphans, widows and the elderly.

Now the situation is such that all our empowerment programs have had to be halted so that we can concentrate on life-saving initiatives. We will be providing urgently needed medicines to 10 hospitals in Gaza and the West Bank, as well as food for the poor, the sick and the disabled.


Introduction -- "Whoever saved a life, it shall be as if he had saved the life of all mankind" (Qur'an 5:32).

Through generous donations and legacy contributions, Muslim Aid has helped save and improve the lives of millions of people in 50 of the poorest countries around the world. By responding rapidly to emergencies Muslim Aid provides relief to victims of natural disasters, wars and famine and through long-term development programs such as provision of clean water, shelter, education, income-generation and health care, Muslim Aid is tackling the root causes of poverty.

Having gained a wealth of experience in the field of international relief and development work, we focus on working in partnership with local community-based organisations. This approach has proven to be most cost-effective in poverty relief and eradication & also is instrumental in building the capacity of local people to help themselves, re-gain dignity and become empowered.

In a number of crisis areas Muslim Aid also runs offices to directly implement relief and development projects. So far we have field offices in three strategic locations in Sudan, Bangladesh and Somalia where over 60 local staff are employed to serve our humanitarian cause.

Working in 50 countries across Africa, Asia, Europe and the Caribbean, Muslim Aid is striving to help the poor overcome the suffering they endure due to natural disasters and lack of life's basic necessities.

By working through partners, we are able to ensure that more of your donations reach those in need, rather than being spent on administration. We are also building the capacity of local people to work for poverty eradication and the development of civil societies, thus empowering them to tackle the problems confronting their own communities. These projects ensure that individuals who live in poverty stricken areas can have access to basic necessities and the skills necessary to generate an income so that they are not permanently dependent on aid agencies for food and shelter.

Since its inception, the number of community-based humanitarian organisations that Muslim Aid works with has been constantly growing. We are committed to a partnership-based approach to poverty eradication and empowerment, and our network of partners now spans 50 countries across the globe.

Visit the website: MUSLIM AID



By Yoginder Sikand

No one seems to be in a position to offer even a rough estimate of the total number of orphans in Doda. The largest district in Jammu and Kashmir after Ladakh in terms of area, Doda has been racked by seemingly endless violence in the last fifteen years. Several hundred people have lost their lives in the violence so far in the area, mostly at the hands of militants, although the number of deaths of civilians caused by the armed forces is not insubstantial.

There must, therefore, be several thousand children in Doda who have, on account of the ongoing conflict in the region, been left orphaned or without fathers, forced to fend for themselves. In addition to these are, of course, a significant number of children who have lost parents due to causes other than those related to the ongoing conflict in Jammu and Kashmir.

An “orphan,” as the term is generally used in Doda, is a child who has lost his or her father, the family's principal bread-earner, although he or she may still have his or her mother. Although the state claims to provide for some such “orphans,” the magnitude of the problem is so immense that only a small proportion of these children gain any substantial or meaningful state support to carry on with their lives.

In the whole of Doda district, which is larger than all the districts of the Kashmir Valley combined, there are just two government-run, modestly-sized and poorly-managed orphanages. To make matters even worse, local community-based organisations have done precious little to address the plight of orphaned children.

The fact that there is just one privately-run orphanage in the entire district, which caters to a modest number of eighteen children, is ample evidence of this. While this dismal state of affairs owes much to neglect both by the state as well as local community organisations, it also reflects the fact that in Doda orphans are generally looked after by their extended families, who are often reluctant to send them to live in institutions elsewhere.

Unlike in the Kashmir Valley, there are almost no well-organised, established and reliable NGOs in the whole of Doda district. This explains, in part, the absence of organized efforts to provide for the sizeable number of orphans in the district. The few local groups that are trying, in their own modest ways, to help orphaned children are hindered by lack of exposure and awareness of possible government schemes for such children. Nor are they aware of other NGOs outside Jammu and Kashmir that might be able to help them in their work. None of these groups has any full-time staff or activists. They are all run by businessmen, government employees or retired people, who can provide only a very limited amount of time for social work.

One such group is the Jammu and Kashmir Yateem Foundation. It is one of the oldest organizations working among orphans in the state of Jammu and Kashmir, and runs several orphanages and schools in the Kashmir Valley. Its work in Doda began four years ago, but, clearly, its achievements have been modest. Mushtaq Faridi, who works with the Foundation in Doda, tells me that its work in the district has, so far, consisted of sending six orphan boys to orphanages run by the Foundation in Srinagar, although this year not a single child has been sent.

In addition, the Foundation provides a monthly sum of two hundred rupees to some half a dozen children from poor families and a stipend of seven hundred rupees to eight widows, including a Hindu woman. The Foundation has also pitched in with small amounts of money to help arrange for the marriage of eight girls who have lost their fathers, two of these being Hindus. That, in short, has been the achievement of the Foundation in the last four years. Given the magnitude of the problem of orphans and widows in Doda, Faridi admits that this is just a drop in the ocean.

A group engaged in similar sort of work is the Jammu and Kashmir Yateem Trust, which, like the Jammu and Kashmir Yateem Foundation, has its headquarters in Srinagar. The head of its Doda branch, Faruq Hussain, a local businessman, summarises the Trust's work in Doda as follows: “We have, so far, arranged for two children from Doda to be put up in an orphanage in Srinagar. We have provided free textbooks to one girl and marriage kits to fourteen girls from very poor families, including some orphans.”

I am curious to learn about the “marriage kits” and Hussain asks his assistant to show me a sample. The assistant proudly displays before me a plastic suitcase which, when opened, reveals an assortment of knick-knacks that a newly-wed woman is expected to take with her to her martial home: two pairs of shalwar kameez, a case containing sundry cosmetics, a handbag, a burqa (rarely worn by Muslim women in Doda), and a pair of sandals. Each “marriage kit” Hussain tells me, is worth six thousand rupees (about $US 135).

The Jammu and Kashmir Trust and the Jammu and Kashmir Yateem Foundation, were till early this year, the only non-governmental organizations in the entire Doda district working among orphaned children. Their work might seem modest, and their methods and approach somewhat limited, restricted to passing out handouts and benefiting a very small number of individuals. Clearly, a more activist, rights- based approach is called for.

Presenting somewhat of a departure from the limited vision and involvement of the Jammu and Kashmir Trust and the Jammu and Kashmir Yateem Foundation is the Dar ul-Yatama (translated as "House for Orphans), established this April in Doda town by the newly-formed Al-Khair Foundation. The only privately-run orphanage in the entire Doda district, it is managed by a committee consisting of local activists and concerned individuals. Its chairman, Maulvi Aftab Ahmad Khokhar, is the Imam of the Astana mosque. Interestingly, the mosque is built on a piece of land donated some centuries ago by a Hindu Rajput family to the noted Sufi saint, Shah Fariduddin Baghdadi, who is buried in the neighbouring town of Kishtwar, and who married a woman belonging to the same family.

Maulvi Khokhar sees his work as inspired by a socially engaged vision of Islam, by what he calls “love for humanity, fear of God and concern for the hereafter. Many people here mistakenly think that zakat and other forms of charity should be distributed to poor individuals in cash or to madrasas,” he says when asked why there is no other orphanage but his in the whole of the sprawling Doda district. “But,” he adds, “Islam enjoins the helping of the poor in more institutionalized ways as well, like running orphanages or setting up schools for both modern as well as religious education for the poor.”

That point is something that Maulvi Khokhar says he often touches on his Friday sermons in the mosque and in lectures before community gatherings. “Often, people forget the social dimensions of religion, focusing on mere rituals instead. They might spend lakhs of rupees on building fancy mosques but might do little, if anything, for the poor,” he complains.

“The problem,” an elderly man present during our conversation interrupts to add, “is compounded by the fact many people are reluctant to give donations to NGOs because many such organizations are simply money-making ventures.” This, he explains, causes people to lose faith in even genuine groups seeking to do their own share of good.

As I enter the neat and well-maintained hall of the Dar ul-Yatama I am introduced to the children, all neatly attired, cheerful and polite. They sit in a semi-circle around an avuncular ustad, reciting their Quranic lessons aloud. There are eighteen children here, aged between eight and sixteen. They come from various parts of Doda, from villages high up in the mountains. All of them have lost their fathers-some of them having been killed by militants, others by the army, and yet others having died of old age or in accidents. All the children are from desperately poor families.

The Dar ul-Yatama serves as a home for these children, who would otherwise have been left to a bleak future in their remote mountain hamlets. They are all enrolled in a local private school. Their school fees are waived off, and they are provided free boarding and lodging in the orphanage. In the evenings, after they return from school, they receive religious education classes from the “ustad” (teacher) and his colleagues.

Like others of their age, the boys at the Dar ul-Yatama have their own dreams of the future, reflecting a ray of hope amidst the despair that is life for such children in Doda. Some want to become doctors, engineers and lawyers, the three most prestigious occupations in Doda, while others want, as they put it, “to serve the cause of the faith.” One of the boys, a particularly bright child, tells me that he desires to be a journalist.

The Dar ul-Yatama is a Muslim-run institution, but its doors, Maulvi Khokhar says, are open to all communities. He points to a lad, quite indistinguishable from the rest of his peers, and tells me that his name is Vijay. Vijay is from a Brahmin family from the village of Ugadh and lost his father in a road accident. I ask the boy how he feels living as the only Hindu in the Dar ul-Yatama. He smiles and says shyly, “I feel very much at home and all the other boys are my friends. They never make me feel different.”

Maulvi Khokhar says that he hopes to get more Hindu boys to join the Dar ul-Yatama soon. There is no Hindu-run orphanage in the entire Doda district, he informs me, although Hindus account for almost half of Doda's population. 'Islam says that we should serve the needy irrespective of their religion and so we welcome Hindu children here if their guardians will allow them', he goes on to explain. He refers to the recent massacre of almost two dozen Hindus in the village of Kulhand near Doda by unidentified gunmen and says that he is in touch with some Hindu families living there. “We are trying to get some children who lost their fathers in that tragic attack to come and live in the Dar ul-Yatama next year,” he reveals.

Maulvi Khokhar tells me of the plans that he and his associates in the Al-Khair Foundation have for the future. They hope to expand their work to include providing relief to victims of the ongoing violence in Doda, especially to widows, only some of whom presently receive a small stipend from the Department of Social Welfare. They also plan to increase the intake of the Dar ul-Yatama to cater to the large number of orphans in the district, whom both the state as well as community organizations seem to have left to their own fate.

“Innocent people continue to be killed in Jammu and Kashmir every day, leaving children orphaned and women widowed,” says a member of the managing committee of the Dar ul-Yatama as he accompanies me out of the premises. “The least we can do,” he adds somberly as he takes me by the arm, “is to bring some hope to these hapless children, whose fate has been sealed by forces outside their control.”

The Dar ul-Yatama can be contacted on the following address:

Maulvi Aftab Ahmad Khokhar,
Dar ul-Yatama,
Mohalla Faridiya,
Near Masjid Nagari,
Doda 1822202.
Jammu and Kashmir

[The author works with the Centre for Jawaharlal Nehru Studies, Jamia Millia Islamia, New Delhi.]

Doda is a district of the Indian state of Jammu and Kashmir. It is the third largest district in Jammu and Kashmir after Leh and Kargil. The majority of the district's population practise Islam.

Ancient Temple In Wayanad, India



What you don’t know about homelessness, 13 million children in India do. Your child is lucky to sleep within the four walls of the snug and warmth of your home, sheltered by your heart. But do you ever spare some thought about millions of hapless children who are doomed to live in the streets in utter pain and penury?

While your kids go to schools, 111 million child labourers work in hazardous conditions. When your kids enjoy love and security of family, do you ever think about two million children who are abused and deprived of dignity? Even as you read this, somewhere a child is begging with a bowl, rummaging the garbage can for filling his/her empty stomach.

Would you let it happen if it were your child? If not, it is time to wake up to their unheard cries. We, at Wayanad Muslim Orphanage, have taken up a noble cause: a cause that strives to provide a natural and pristine environment for the growth of those deprived children. Our mission is to provide these orphaned children with the love and care which have been denied to them.

We believe that what happens or doesn’t happen to children in the early years of their lives is of critical importance both to their immediate well being and to their future. It was this conviction that inspired the foundation of WMO in 1967. Our mission is to provide a natural environment for the growth of those children -- deprived in one way or another of love, care, nurturing, health or nutrition that they need to survive and develop.

Today WMO stands for the symbol of dignity, justice and rights of children and has been a source of success to more than 5,000 individuals. WMO undertake various programs that help children to grow as strong, self-sufficient and competent citizens.

WMO is essentially founded on charity and love. We are dedicated to the children and their well-being – that is our single motto. The corpus of WMO consists of those children who are orphaned in one way or other. Their parents are either dead or too poor to support them. Hence the primary objective of WMO is to ensure the welfare of these children and stimulate their creativity. We have taken upon ourselves the task of providing these hapless kids with all the basic necessities including value-based education, nurture and sublime values among. Each program we take up is a step towards that goal.

WMO is situated at Muttil in Wayanad in Kerala, South India. Wayanad, perched more than 2,000 feet above the sea level is a hill country blessed with a captivating and salubrious climate. The orphanage is situated 80 Km from Calicut on the Calicut-Bangalore road. This place, bountiful in water and senic beauty [See picture], lies at the foot of Mount Muttil.

WMO has got a number of institutions that lie at different parts of Wayanad. It offers education from K.G. to P.G. level. As regards religious education, we have facilities from elementary Madrasa to advanced Islamic studies. WMO has creches for small kids to special schools for the handicapped. People from all walks of life from different parts of the world visit WMO.

OUR VISION: March 2007

As regards the kind of service which the society can avail from WMO we have envisioned the following plans with a view to serve the society at large:

1. To create a pool of volunteers who may serve the old, destitute, patients etc in the society.
2. WMO family counseling and pre-marriage counseling centre.
3. A centre that conducts programs to enable people from the backward community to compete in civil service examinations.
(A) Organise all those teachers in order to participate in the central/state exams.
(B) Establish a big library towards this purpose.
4. A centre for enabling people to memorise Quran, a practice fast disappearing among the Muslims.
5. Establish documentation centres with the aim of presenting the history of WMO as well as that of Wayanad.
6. A children’s park.
7. WMO Guest House.


1. Unlike the traditional and conservative orphanages try to establish orphanages with housing system attached. Establish redress centres that may effectively try to solve local issues.
2. Implement those job-oriented university courses in WMO in an off-campus mode.
3. Montessori training centres.
4. Upgrade the current library into an accredited research library with the aim of conducting regional Malabar studies and Islamic studies.


Lurking in the age-old hills of the Mt. Sahya, the history of Wayanad is a mystery to many. Tied eternally to superstitions and exaggerations, like the entrapped soul of the aborigine, the rich past of the hilly area was hidden in prehistoric relics and edicts found here. Historians are of the view that organized human life existed in these parts al least ten centuries before Christ. The New Stone Age Civilization is still alive in countless evidences on the hills of Wayanad.

Comprising an area of 2126 sq.km; the precious past of the Wayanad is inextricably related to the myths and puranas that reigned in the country. The names of the places and the geographical allusions about them in the puranas etc prove beyond doubt the significance of Wayanad from time immemorial. The two caves of Ambukuthimala located between Sulthan Bathery and Ambalavayal with pictures painted on their walls and pictorial writings speak volumes of a past age.

The telltale glory of a bygone era entwined with the splendid culture of the country can be seen carved in the relics of history. The Wayanad District was historically a Jain stronghold and a Jain community called Gowders still dwells in the area. Eloquent about the significance of Jain community here is the Puliyarmala near Kalpetta, which has one of the finest Jain monuments in Kerala. The medieval carvings and interesting stone architecture of the Ananthanatha Swamy Temple shed light on the then prevailing social milieu of Wayanad. Some other significant Jain remnants are the ruined temples at Sulthan Bathery, Punchavayal and Puthanangadi; that exude a peculiar air of mystery.

Turning the pages of a glorious past of Jain dominance, we see the modern era influenced by the prominent historic figures like Tippu Sultan and Pazhassi Raja. In ancient times, the Rajas of the Veda tribe ruled the land then populated mainly by aborigines and tribes. The recorded history of the district available from the 18th century reveals that the Veda dynasty was followed by the rule of Pazhassi Rajas of Kottayam Royal dynasty.

When Hider Ali became the ruler of Mysore, he invaded Wayanad and brought it under his survey. Even though Wayanad was restored to the Pazhassi dynasty during the time of Tippu, he handed over the entire Malabar to the British after the Sreeranga Pattanam truce. Following this the peaceful hills of Wayanad witnessed fierce encounters between the British and the Kerala Varma Pazhassi Raja of Kottayam; which ended in the suicide of the Raja.

Thus the land of spices fell into the hands of the British, who changed the destiny of wayanad Wayanad. With the British came modernization and monopolization. They opened up the plateau for cultivation of tea and other cash crops. They built roads across the dangerous slopes of Wayanad from Kozhikode and Thalassery. These roads were extended to the cities of Mysore and Udagamandalam through Gudalur. Disturbing the heavenly harmony of the land of the aborigines, settlers poured in from all parts of Kerala. The virgin forestlands in the “Africa of Kerala” proved a veritable goldmine with incredible yields of cash crops. The eventual colonization of the region by the British paved the way for organized agriculture that in turn led to large scale migration in to the district. All these have left imprints on the heritage of Wayanad.

The valley of mesmerizing peace, Wayanad is a powerful progenitor of even the rarest of flora and fauna; the history of which we haven’t recorded. When the state of Kerala was formed in November 1956, Wayanad was a part of Kannur district. Later south Wayanad was added to Kozhikode district. On November 1, 1980, Wayanad came into being as the 12th district of Kerala, the north and south Wayanad were being joined together for the development of the district.


The soul and the spirit of Wayanad is with the aborigines of the place, who lived in harmony with the nature. Long before the Vedas, Jains and Pazhassi Rajahs, the aborigines had inhabited the peaceful valleys of Sahya. They had their own life style. They had their own tribal rulers.

Believed to be the forefathers of a vivid culture that now reigns in Wayanad, the aborigines hold a significant place in the history of the place. The rich prehistoric cultural past of the land is entirely indebted to the aborigines for their contributions in preserving nature. Various tools made of stone, wood etc found from different parts of Wayanad and also the edicts carved on the walls of the cave of Edakkal, prove the presence of aborigines even in the Stone Ages here.

The stories about the Veda kings and their rule that is still being popularized among the aborigines are living testimonies to a glorious part. It was with the British invasion that Wayanad came to be recorded in the history. Later when Jains, and the modern world began to invade the valleys of Wayanad under the leadership of Tippu Sultan and Pazhassi Raja, the uncivilized society of the aborigines had to recede to the interiors of the forest. The fierce combats between these invaders and the monopolization of many invaluables by the British had jeopardized the peaceful lives of the aborigines.

Today the population of the aborigines in Wayanad has reduced to dismal figures. The prevailing capitalist atmosphere and the consumer culture has destroyed the earth and nature here. The once “Africa of Kerala:” so was Wayanad called because of the presence of aborigines here, is now facing threats from the modern society outside; and so are its prehistoric inhabitants.


Muttil where WMO is situated is a village in Wayanad district, Kerala, South India, 80 kms from Calicut on the Calicut-Bangalore National Highway. This place, bountiful in water and scenic beauty, lies at the foot of Mount Muttil. The population consists of Hindus, Muslims, Jains, Christians and the tribes.Wayanad, perched more than 2,000 feet above the sea level is a hill country blessed with a captivating and salubrious climate. A part of the Western Ghatts, Wayanad is a paradise of spices and fruits.

The colonial invasion that had upset the political, social and economic order of the country, resulted in the monopolization of the “black gold”(pepper) of Wayanad. This soil has witnessed the stiff resistance against foreign domination under the leadership of Tippu Sulthan and Pazhassi Raja. The profit mania and consumerism introduced by the capitalist culture has done a lot of harm to Wayanad. Today everything in Wayanad faces the challenge for survival.

Unlike many other parts of India, Kerala is a province where the people of different religions live in unity and harmony. Right from the time of St.Thomas, Christianity has spread here. Influence of Islam dates back to the time of The Prophet. At one time this place was under the powerful influence of Buddhism and Jainism. High literacy (96%), improved health status, high population density, universal education and a sizable community of expatriates are some of the highlights of Kerala.

This is the land where Vasco de Gama set his feet first. Kunjali Marakkar put up a brave resistance to the foreign incursion and freedom fighters like Quadi Umar of Veliyancode, Ali Musliyar, Kunjahamed Haji and Muhammed Abdul Rahman Sahib fought and fell here. The contributions of people like Sayyid Abdul Rahman Bafaqi Thangal, C H Muhammed Koya, Moulavi Abussabah and Seethi Sahib have enriched the political and cultural heritage of Kerala.




The mission of EDAKKARA MUSLIM ORPHANAGE is to provide succour to those unfortunate souls who cannot feed their children; who cannot afford to have a shelter that would give them cover from the torrential rains and spine chilling cold. We undertake this mission by taking care all the needs and wishes of the kids of these wretched human beings. [Edakkara is a very small town in the Malappuram district, Kerala, India]

Our missions are: to provide appropriate education to those poor children in and outside Edakkara, to shape their mind to remain committed to high moral values, to infuse energy into their minds by providing them confidence and hope, in this way create good human beings of sublime qualities. Towards this mission we run many educational institutions of different levels, religious/moral institutes, special schools for those visually-challenged and hearing-impaired, job-training/ rehabilitation centres etc.

Protection of orphan and destitute by providing quality food better clothing ideal environment quality education on a platform Islamic values and practices. EMO is committed to improve its service by acquiring all material and intellectual resources for the purpose of our mission. We have limitations. We request all our well-wishers to participate and contribute to our venture. It can be by cash, a suggestion, adoption of a child, sponsoring of toys, books, education of a child, food or amenities in hostel etc. Protection: EMO is much concerned about emotional and intelligent factors of our students.

It’s our mission to fill the gap between their home life and orphanage life. We have our all efforts to minimise tension of our students especially youngsters. Its our mission to support there hostel life with a Umma, Vappa attachment. It is our mission to develop our students to responsible citizens with Islamic values and religious practices. It is our commitment to develop our children capable enough to face challenges of modern world.

It is our mission to provide professional education to our eligible students in different areas and uplift them to the main stream society. We have a dream one day our students will sit on the driving seat of the world. It is our commitment to support orphans by providing food, dress and quality education in their own homes apart form protection of orphans and destitute. It is our mission to support marriage of orphan girls and destitute. EMO support empowerment of poor women by providing training such as stitching pickle making etc. It is our mission to provide quality education to all sector of community irrespective of cast creed and religion through our educational institutions.Continues efforts to attain an international standardisation to our total services.


An Islamic initiative to create a self supported society where all needy sectors of society are protected and provided with food, shelter, clothing, better environment and quality education.


Marriage is not just the union of two minds in the Indian society. It calls for some other things. Beauty, family background, economical potential or dowry, education etc. When a girl grows up along grows her parents' anxiety.

To an ordinary girl marriage is a great blockade in her life that throws her parents into debt and herself into eternal tears. While to those girls, who are parentless, or are abandoned by poor parents, marriage is not even in their dreams.


DAR - UL- SHAFQAT_Girlsstudy1_43.jpg
Girls Studying At Bilqisia Nursing Home



In the year 1887 A.D., Her Highness Nawab Shahjehan Begum, Ruler of Bhopal State, established Madarsa Bilqisi for the upbringing and education of orphan and destitute Muslim children of Bhopal State.

In 1912 A.D., Her Highness Nawab Sultan Jehan Begum, the then ruler of Bhopal, established Yateem Khana Bilqisi and merged the Madarsa Bilqisi with the new entity. Separate sections for boys and girls were established. After functioning in this manner for some time, a need was felt for a purpose built building. Hence, Her Highness ordered the construction of the present building, which was duly completed and handed over to the orphanage in 1916. Subsequent additions and modifications were carried out in the building as per the need.

Until 1930, the organization continued to function under the Government of Bhopal. However, in 1930, by a notification in the official Gazette, the orphanage was transformed into a Public Institution. In 1949, with the merger of the Bhopal State into the Indian Union, the Institution was put under the care of the Controller, Charitable Institutions. However, during the tumultuous and unsettling times of the third and fourth decades of this century, the Organization had lost its zeal and way and was, for all practical intents and purposes, a defunct body.

In 1957, a group of concerned citizens, the Founder Members, revived the organization and, on the 4th of August, 1957, office bearers of the DAR - UL – SHAFQAT SOCIETY were elected from among the Members. The Memorandum of Association and the Articles of Association were formulated and adopted and the Society was duly registered under the Firms and Societies Act. It was granted Registration No. 72 on the 23rd of March, 1959. The Society has continued to function since then and has grown to the present strength of 116 members. The Society has seen its share of ups and downs, but, with the Grace of Allah and the concerted efforts of the members, has survived and expanded.


The aims for which the Society has been established are enumerated in the Memorandum of Association. Briefly, they are:

* To admit Muslim orphan and destitute children under a set of rules, regulations and procedures framed for this purpose.
* To provide suitable accommodation, meals and clothing to the admitted children.
* To impart Islamic religious training and education as well as literary, scientific and technical education to the inmates to enable them to lead respectable lives as responsible adults and well adjusted members of society.
* To inculcate in the children a sense of belonging to the Muslim Ummah in particular and society in general and to enable them, through education and vocational guidance, to lead productive and dignified lives.
* To care for the health of the inmates and to provide full medical facilities.

To achieve these ends, the Memorandum of Association further permits the Society to:

* Raise funds by levying fees on admission to the Membership of the Society.
* To accept any bequest, gift, donation, aid or grant from any private source or Government or Semi-Government body or another Society, Association, Company or Corporation and to pro-actively pursue the raising of funds from these or other sources.
* To invest the raised funds in accordance with the decisions of the Society and to apply the income arising out of this investment or the capital amount itself for the achievement of the objectives of the Society.
* To construct buildings or other structures on the premises of the Society for the residential or educational requirements of the inmates or for commercial utilization.


The Dar - Ul - Shafqat Society runs a home for boys under the name of:
Dar - Ul - Shafqat Shahjehani.

and a home for girls called:
Bilqisia Nursing Home.

There are about 70 children between the ages of 8 -17 years in each of these homes. As per the policies and decisions of the Executive Body of the Society, these homes are administered by a Superintendent who is assisted by Wardens, an Accountant, Storekeeper and other attendants, cooks, watchmen, etc.

The Society makes every effort to settle the inmates in a respectable life. A number of applications are received from prospective bridegrooms and their families for marriage to the girls of marriageable age in Bilqisia Nursing Home. The applicants are thoroughly screened and, if a candidate is found acceptable, consent is sought from the girl and her family members (if any). On settlement of all issues, the Society performs the marriages in Islamic traditions. Although the Society makes financial allowances for these occassions, members of the Society and the general public make generous donations to give a fitting start in life to the happy couples.

Particular attention is paid to the health of the children. Regular check-ups are carried out on all the children and a complete record is kept for every child. A group of highly reputable doctors, together with some concerned citizens, have established the AL SHIFA Clinic within the premises of Dar-ul-Shafqat. Staffed by a qualified doctor, primary health care of all the children is taken care of by this clinic.

A major private hospital also provides full medical facilities free of cost. However, the medicines prescribed and the tests, etc. are paid for by Dar-ul-Shafqat Society.

Visit the website: DAR - UL - SHAFQAT SOCIETY