Wednesday, 11 September 2019

A Nightmare by Nehal Ahmad Nadwi


A Nightmare
It's been six years in AMU, Aligarh. I'd have never thought of having someone in my life. I hadn't felt this way in years. Just the way she looked at me. There was something like infinite, magnetic power in her eyes. Hence, I was slipping from my own strong grip.

The simplicity of her gorgeous chaos always contradicted the intense conversation we had.
"You have beautiful eyes and a sunny personality" she said. "Thank you" I replied.
I realized that how difficult was it to spend even a moment without her.
She was like room temperature water on a dry winter morning. Sometimes, she was hotter than I could had ever imagined. And I didn't even know I was parched. Everything was imperfectly  perfect. The dew of love was being poured upon me. I got accustomed of her company. More so, it seemed to me like an indissoluble tie. 
The only thing bothering me was that it was all too good to be true.
She just changed the whole world around me. I was getting used to her. I would wake up to her morning breath and would spend the whole day.
We had nothing to hide. Though, I broke up with Nahid couple of months ago and she knew it. Most importantly, we had no dark secret which could be mandatory to share with each other. She made me realize how worthy I had been in those days. 
I found comfort in her silence. 
Sitting in bed all day, we had conversation for hours, and never got bored. And then, we'd make wild love till we lost track of what day it was. She'd hugh me so tightly like she'd never let me go. I was thrilled to see her while she was taking the lead. 
I didn't get whether she was extremely possessive or it was something else. 
If I talk of going out, she'd freak out. I started to worrying about this sort of compulsive behavior. I started feeling trapped in my own room. 
They say love sets you free. It liberates you. It enables to look for your own individuality. But she was clipping my wings. It seemed to me that I was imprisoned. Like I was caged in chaos. She wouldn't let me meet my friends, my classmates, my surroundings, etc.
Her elusive behavior made me perplexed. Though, she explained to me as to why she didn't like me meeting people. Due to which we often had screamathon. 
I genuinely felt manipulated by her love. She had not just become a worst nightmare rather a witch to cause the widespread destruction in my life. It was not just control or subjugation. it was more than that. And I didn't even have the energy to fight with her.
She was like drowning me in a tub. 
And I needed to come above the surface to breathe. I realized that breaking up with her is the kindest thing to do with myself.
The very next morning, when I was trying to sneak out of my room, she woke up by the sound of the door.  By the time, she could stop me from going out, I surreptitiously locked the door.  And I set myself free from that bondage.
This is how I started a journey of my worthy goal.


Nehal Ahmad

Friday, 9 November 2018

An Unconditional Love by Nehal Ahmad Nadwi

An  Unconditional love!
A man got married to a beautiful woman. He loved his wife a lot. One day, his wife suffered from sort of skin disorder diseases. Due to which she was gradually losing her beauty and charms. Once, when her husband was traveling somewhere for some important things, an accident occurred to him and unfortunately he lost both of his eyes.
Anyhow, they were enjoying their marital life. Though his wife was losing her beauty day by day yet he was not worried to such unfortunate happenings. And why that visually impaired husband should have been worried, once he had not been able to see her lost beauty and glory. They passionately loved each other, cared and shared as they have been. 
One day his wife passed away because of the incurable diseases. The husband was saddened of his wife's death. As a consequence, he sold his all property related to him and left for other city. 
In the train a fellow passenger asked him that how would you be able to spend your life alone? Your wife was there who was taking care of you. She was the apple of your eyes. She is no more now. 
The visually challenged husband replied to him i was not blind or visually impaired.  I was just pretending to her that I was visually impaired and i couldn't see her beauty. 
Because if she would have been aware of the fact that i could see her ugly face. This feeling would definitely make her more worried than pain and suffering. That's why, i pretended as if i were visually impaired. 
My wife was everything for me and I always wanted to see her happy. 

Tuesday, 6 November 2018

My Supernova || A short story by Nehal Ahmad Nadwi

         My Supernova
After lunch, I laid in my bed as usual. Just because of regularly appearing in exams, I was exhausted, worried and exasperated. In a jiffy, I was engulfed by sound sleep. Subsequently, I landed on a colourful planet of wild and weird dreams.

For a moment, i tried to avoid her. Everything, related to her....memories, feelings, passions, and all.... Wonderfully enough, I was helpless, sort of oppressed against the wave of her immortal love. And then... I started murmuring. Did you know, why? 'cause she was never like the other girls, never longed to be like rests. She was weird in her wild ways, had diverse desires.

 In fact, she was an eccentric in her exotic escapades. A Devi of beauty, possessing beautiful sparkle in her eyes, ultimately made me to mesmerize our sweet nostalgia. We had been merged, deep down, into each other's souls. .. touched by our extreme pleasures; whispering in ears, talking hours and never getting bored, unfolding hands, soaring gracefully, listening to our heart beats and shacking legs.

 More precisely, we had been a perfect soul. One night we had the longest conversation that we ever had before. She shared with me all her pain and pleasure except one dark secret that she had very few moments in her life. She was at the last stage due to the breast cancer. She never wanted me to put into hot water. 

She never wanted me to be worried. Hence, she never ever disclosed it to me. The very next morning, she was no more....
She, undoubtedly, had written the lesson of an  immortal love in the chapter of my life. For me, she was, and still she is, a mix of perfect woman, hard to break, impossible to forget and endlessly fascinating. She was a celestial nymph for me. 
She was my supernova!

Friday, 2 November 2018

AMUSU: In the Darkest Recession of Their Souls || Nehal Ahmad Nadwi

AMUSU: 
In the Darkest Recess of their Souls

Students Union activism have been at the root of some of the groundbreaking reforms in India's democratic history. In fact, student leaders have played a significant role in some the major social, economic and political movements. The unforgettable achievements of such students leaders are undeniable. 
To my mind, there are few rationale and sound goals for conducting student union elections:
(a) for discovery of truth and removing obstacles of the students by open discussion;
(b) free speech by conscience and as an aspect of self-fulfllment;
(c) expressing belief, political attitude, explicit representation of the institution nationally and internationally.
(d) active and sacrosanct participation in democratic life of the community. 
Thus, AMUSU is all about the commandation of the efficacy, values, hallmark of establishing an egalitarian community. Moreover, its elected leaders are expected to have a robust analytical understanding of contemporary political affairs. 
In this context, many a time, crossing Lakshaman Rekha has both been justified and welcomed by the students under certain exceptional circumstances. What many of AMU students barely acknowledge is that AMUSU have been transmuted into a hard regionalism, sectarianism and communalism which is callous to, an unforgivable offense, and sometimes even at war with students from other regions or states. Thus, in this fearsome face and undeclared campus and department wise epidemic of hate, decisive and destructive students politics, I find the malign role of university administration as well. Why AMUSU failed in producing the living embodiment of students representative? Why the  elected candidates do not even staunchly stand to make a reasoned and substantial argument in the mainstream media? Why AMUSU has been hegemonized by exclusionary identification of regional and communal identity? In this four years of my student life in AMU, I realized that AMUSU found itself in the quagmire due to its internecine faction fued.  The time, therefore, to remain a mute spectator has gone. If the students of this highly prestigious institution take a drastic step in order to insulate AMUSU from the elected autocrats and peurile representatives, we would definitely be able to restore the lost glory and we would certainly nip the upcoming 2019 elections trouble in the bud. It is high time to uphold the students union integrity and inspires general students confidence. If the students of this incredible institution do not wake up from their sound sleep, 'history in making' would manifestly include us among conspirators and destructors of AMUSU's real identity. As a consequence, History, unspeakably, will take revenge for the virulence of hate  politics from ALIG.

Wednesday, 17 October 2018

AMU vs Ivy League Colleges || Nehal Ahmad Nadwi

AMU vs Ivy League Colleges 
  • Instead of talking about Institutions of Eminence, now we should think as to how Aligarh Muslim University would be like Ivy League Universities, since it is having environment, time and resources to carry the light of this institution far and wide till darkness disappears from all around. If you carefully analyze about these Ivy League colleges, you would surprisingly come to know that these universities had adopted the public choice theory propounded by Buchanan Jr who emphasized on the privatization of education in US. Thus, AMU can also provide the benchmark for world class institution by establishing itself among the top global universities by taking four following steps:
  • (a) transparency in the appointment of the faculty members (Aslam Pervaiz, VC, MANUU, made an emphasis on this issue yesterday in the Kennedy Auditorium);
  • (b) not just generous grants by the alumni from across the world but their inclusive participation in order to check the status report;
  • (c) the reviewed and revised syllabus by an advisory panel from respective fields;
  • (d) inculcating a sense of competitive interests along with moral education. The fourth above-mentioned point would definitely distinguish Aligarh Muslim  University from Harvard, MIT, Yale, Cornell, Princeton, Stanford, Brown, Columbia and Penn Universities. Interestingly, because of not including the moral part of the education in Ivy League colleges, it has largely faied to produce good human beings which is the purpose of education
  • The best tribute to Sir Syed Ahmed Khan, on this 201 birth anniversary, would be firmly resolving to turn the original vision of Sir Syed Ahmed Khan into reality by setting global standards in higher education. Eid ul Alig Mubarak ❤️

Wednesday, 1 November 2017

Islamic Modernism and Sir Syed Ahmed Khan by Nehal Ahmad Nadwi


Islamic Modernism and Sir Syed Ahmed Khan
Introduction
Modernism could be defined precisely as a movement to reconcile Islamic faith with modern values such as democracy, equality, natural and intrinsic rights, nationalism, rationality, science and unprecedented progress that emerged in the middle of the 19th century as a response to European colonialism which pitched the Muslim world into crisis. Originally, the starting point of modernism might be traced as a response of Muslim intellectuals to European modernity. They successfully convinced that Islam, science and progress, revelation and reason, were indispensable and compatible. They did not simply wish to restore the beliefs and practices of the past; rather they asserted the need to ‘reinterpret and reapply’ the principles and ideals of Islam to formulate new responses to the political, scientific, and cultural challenges of the west and of modern life. In other words, Islamic modernism was an attempt to reach a medium between adaptation and rejection. Hence, “the most prominent intellectuals who pioneered the modernist visions and agendas and played an important role in this enterprise were Jamal al-Din al-Afghani (1838-1897) and Muhammad ‘Abduh (1849-1905) in the Middle East and Sir Syed Ahmad Khan (1817-1898) and Muhammad Iqbal (1877-1938) in South Asia.”[1]

Islamic Modernism and Sir Syed Ahmed Khan

I would like to draw your kind attention to few points on the basis of which I, theoretically, perhaps would be able to prove the relevancy between Islamic modernism and Sir Syed Ahmed Khan. Firstly, Sir Syed Ahmed Khan as a great “modernist” thinker who interpreted Islam in a rational, scientific manner and established and initiated various educational programs to foster Western sciences among Muslims and to uplift the down trodden Muslim community; Secondly, as an “architect” of ‘Two-Nation Theory’, which led to the partition of India and the creation of Pakistan in 1947, and; Thirdly, as a “heretic” (or “deviant”), since he emphasized, by bypassing the hadith, “direct recourse to the Qur’an” and rejected, on rational basis, angels, heaven, etc.
In my humble opinion, Islamic modernism of Sir Syed Ahmed Khan is something beyond traditional exasperating misconceptions. His perception of Islamic modernism so lucid is and gargantuan which could not be described in such a short span of time. He, in fact, implemented the very notion of the Hadeeth that “wisdom is the lost property of the Believer, so wherever he finds it then he has a right to it”, in his daily life. In the light of the pious and precious verse of the holy Quran and the traditions of the prophet, he tried to reinterpret the messages of Islam throughout the world as per the requirements of time and circumstances of the cases. Remarkably, he set out to initiate a reformation, to boldly redefine or reconstruct Islamic beliefs and thought, to reform Islamic theology and law. At the same time, he emphasized Muslim pride, unity, brotherhood and solidarity to face the political, economic, legal and cultural threat of European colonialism.
It goes without saying that Sir Sayyid Ahmad Khan (1817-1898) was an Islamic modernist writer, educational and political activist, and a reformer. In addition to this, he was the one who rejected blind imitations as per the notions of the Holy Quran (Taqlid) tried up to the large extent to make the Muslim community aware about the significance and relevance of Science-Religion Compatibility. The modernist thinkers like Sir Syed had to struggle, firstly, with the issues of power and powerlessness, identity and assimilation, and modernity and traditionalism; and secondly, he has been determined to stimulate new thinking on contemporary issues and to demonstrate that Islam is a dynamic religion that calls for continuing intellectual review of both “normative” and “historical” Islam in order to construct “modernist, enlightened, just, forward-looking, and life-affirming Muslim societies.”[2]
In the emergence of Islamic modernism, it is evident that it called throughout the Muslim world for a reformation (islah) and reinterpretation (ijtihad) of Islam. Besides this, Islam is a very flexible religion which fulfills the need of the time in accordance with the provisions of the Holy Quran and Sunnah. It goes with the march of time and development of civilizations. It acts as a catalyst to boost social transformation thus saving the society from stagnation. It embodies within it, a host of ideals such as morality, justice, reason, good conduct, freedom, equality, liberty, ethics and so on.
Islamic modernism had an ambivalent attitude toward the West, a simultaneous attraction and repulsion. Europe was admired for its strength, technology and political ideas of freedom, justice, and equality, but often rejected for its imperialist goals and policies. Reformers like Afghani, Abduh, Sir Syed Ahmed Khan and Iqbal argued the compatibility of Islam with modern science and the best of Western thought. They preached the need and selective synthesis of Islam and modern Western thought, condemned unquestioned veneration and imitation of the past; reasserted their right to reinterpret (ijtihad) Islam in light of modern conditions; and sought to provide an Islamically based rationale for educational, legal, and social reform to revitalize a dormant and impotent Muslim community.
Moreover, Muslim reformers emphasized the “dynamism, flexibility, and adaptability” during the early development of Islam. This time period was distinguished by Islamic accomplishments in the sciences, law, and education. The same conceptions were being followed by the Muslim modernist scholars and reformers so as to propagate the real messages of Islam in the entire world. Thus, they played an important role of harmonizing, synthesizing and promoting peace, amity and unity and at the same time they protected the public interest, injustice and tyranny.
While in South Asia (or Indian Sub-continent) Sir Syed—devoting his life to religious, educational, and social reform—called for a bold new theology and reinterpretation of Islam to respond to modern change; and acceptance, not rejection, of best in the western thought; and Muhammad Iqbal—combining what he thought to be best of the East and the West, his Islamic heritage and Western philosophy to produce his own synthesis and reinterpretation of Islam—called for the reconstruction of religious thought (in Islam) to revitalize the Muslim Ummah.
Syed Ahmad Khan (1817-1898) was an Islamic modernist writer, educational and political activist, social reformer, theologian, journalist and the chief organizer of the 19thcentury modernist Islamic movement in Indian sub-continent, whose name stands out prominently as a dynamic force against conservatism, superstition, inertia, and ignorance in the history of India’s transition from “medievalism to modernism”.[3] And in the words of Prof. K. A. Nizami, Sir Sayyid was “one of the most towering personalities in the galaxy of the 19th century Muslims reformers”, who occupies significant place in the modern history of the Indian subcontinent. He zealously worked to bring about a “change in the Muslim thought and behavior” and in fact, “he ushered in the dawn of an era of intellectual renaissance in India and contributed many essential elements to the development of modern Indian society.”[4]
In his religious thought, he was a “rationalist”, who emphasized a rational approach to Islam; and his undaunted confrontation of Islam with modern thought and his original method of Quranic exegesis inspired by western ideas was no more less than a revolution in the history of Muslim theology. He held the view that there can be no contradiction between Word of God (Qur’an) and Work of God (Nature). By his liberal interpretations, Sir Syed succeeded in paving the way for modern progressive trends in Islam, and he was first Muslim of Modern India to realize the necessity for a new interpretation of Islam that was liberal, modern and progressive. His emphasis on rational interpretation (tafsir), by-passing the hadith, and in rejecting the traditional practices and orientations of the orthodox made him “controversial” and was labeled as “heretic” or “deviant”.[5]
Sir Syed’s achievement as a religious thinker in the context of Islamic modernism can be discerned as grappling with two broadly distinct problems: the rationalization of the minutiae of non-essential dogma, and the liberalization of Islamic law. With regard to the later, his work is dynamic and constructive, and as such has made tremendous impression on modern Islam in general and on Indian Islam in particular. The holy Qur’an repeatedly asks Muslims to change themselves and to constantly strive to change the world so that it could become a more just, equitable, and peaceful abode for humanity (e.g. Q. An-Najm, 53: 39-41). This is why at the core of Shari‘ah, we find the “principle of ijtihad (sustained and reasoned struggle)” which is concerned primarily “with change and with shaping and reshaping the future.” Sir Syed praised very much the broadening use of ijtihad by Shah Wali Allah of Delhi.[6]
Sir Sayyid decried taqlid which in his opinion was responsible for the decline of Islam. For Sir Sayyid said, Ijtihad (innovation, re-interpretation with the changing times) is the need of the hour. Give up taqlid (copying and following old values). He gave a call that the Muslims could not progress without acquiring knowledge of modern sciences and technology.
In keeping with his rationalist mindset, Sir Sayyid stressed the importance of ijtihad and a rational interpretation of Islamic religious sources and thought. He believed as well as considered this to be necessary, in order to make Islam acceptable to the new age, and because he believed that Islam would not be understood by Muslims and appreciated by others unless it was presented in a rational way. He also stressed the importance of relying on the Qur’an and sifting the false Hadith from the reliable ones. He tried to remove “the corrosive elements” and accretions that he believed were seriously detrimental to Islam in his day.[7]
With regard to the religious thought of Sir Sayyid, Muhammad Umar al-Din—one of the three scholars after Hali (the other two being Mawlana Sa’id Akbarabadi and B. A. Dar) who made efforts to show in great detail, how Sir Sayyid’s attempt to reformulate Islam can be placed in the broader context of the history of Islamic thought—argues that Sir Sayyid maintained that Islam is the only religion that can go together with changing conditions and with a new age. For Umar al-Din, Sir Sayyid presented “a new conception of Islam and laid the foundation of a new [Islamic] theology (Kalam).[8]
Sir Syed believed in the compatibility of religion and science, and considered natural law and divine law to be the same, because according to him revelation cannot be opposed to scientific actuality since an agreement between God’s word and work is essential. For him, between the word of God (Scripture) and the work of God (nature) there can be no contradiction. Furthermore, he believed that when there appeared a contradiction between a scientific fact and a religious rule then the latter must be reinterpreted according to scientific evidence. Finally, Sir Syed concluded that “if we keep in view the principles deducible from the Qur’an itself, we shall find that there is no contradiction between the modern sciences, on the one hand, and the Qur’an and Islam, on the other”.[9] He may be considered as a pioneer in what is now called “Inter-faith Dialogue”, and he worked for “greater understanding and goodwill” and harmony among Muslim sects, and between Muslims and non-Muslims.
Sir Syed helped the Indian Muslims to emerge again. His efforts are regarded as a “dynamic and constructive achievement” that made a tremendous impression on modern Islam. In the words of A. H. Albiruni (the pseudonym of Pakistani historian, S. M. Ikram), Sir Sayyid not only filled the big void created in the life of Muslim community by the disappearance of the Muslim rule, but he did more. He bridged the gap between medieval and modern India and gave the Indian Muslims “a new cohesion, a new policy, new educational ideals, a new prose, a new approach to their individual and national problems, and built up an organization which could carry on his work”.[10] B.A. Dar projected this image succinctly as: “He was the first man in modern India to realize the necessity for a new interpretation of Islam that was liberal, modern, and progressive”.[11]
Conclusions
Sir Syed Khan was a great “modernist” thinker who interpreted Islam in a rational, scientific manner and established and initiated various educational programs to foster Western sciences among Muslims and to uplift the down trodden Muslim community. It is the need of the hour to reinterpret the provisions of Islam and sources of the Sharia per excellence in order to harmonize and promote peace and justice and the renaissance of Muslim Ummah. In this today's global world, we need young intellectual Islamic scholars who can interpret Islam and the real concept of humanity to the new generations. This is how we would be able to turn the interfaith visions of Sir Syed Ahmed Khan into reality.


Author: Nehal Ahmad
Class: B.ALL.B (Hons) 3rd Year
Faculty of Law, Aligarh Muslim University
Mob8910456085



[1] Tauseef Ahmad Parray, “Islamic Modernist and Reformist Thought: A Study of the Contribution of Sir Sayyid and Muhammad Iqbal”, in World Journal of Islamic History and Civilization, 1(2): 79-93, 2011, UAE.

[2] Riffat Hassan, “Islamic Modernist and Reformist Discourse in South Asia”, in Reformist Voices of Islam—Meditating Islam and Modernity, (Ed.) Shirin T. Hunter, (New Delhi: Pentagon Press, 2009), 161.
[3] John L. Esposito, Islam: The Straight Path (New York: Oxford University Press, 1998), 127.
[4] K.A. Nizami, “Foreword”, in Altaf Hussain Hali, Hayat-i-Javed (A Biographical Account of Sir Sayyid), English Trans. K. H. Qadiri and David J. Mathews (Delhi: Idarah-i-Adabiyat-i-Delli, 1979)
[5] Muslim Mirror, page 45
[6]  Sayyid Ahmad Khan, Tahzib al-Akhlaq, vol. II, 182-3
[7] Ibid.
[8] M. Umar al-Din, “Sir Sayyid ka Madhhabi Tarz-i-Fikr” (Sir Sayyid’s New Mode of Religious Thought), in N. Quraishi, Aligarh Tehrik: Aagaz ta Amroz [Aligarh Movement: From Emergence to Epitome] (Aligarh: Aligarh Muslim University, 1960) 125
[9] M. Umar al-Din, 125, 163.
[10] A. H, Albiruni, Makers of Pakistan and Modern Muslim India (Lahore: Sheikh M. Ashraf, 1950), 12-13.

[11] Dar, 262

Sunday, 15 October 2017

What is my duty as a legal campus ambassador? Nehal Ahmad Nadwi



My plan and strategy as a campus ambassador for promotion of legal research
Introduction

Strategy is the planning or conduct of an operation. In its simplest form, a methodical approach to research is the use of a strategy to locate information on an identified topic. Development of a strategy maximizes efficiency and accuracy through a systematic approach to problem solving rather than focusing on mere serendipity. There is no single correct form of strategy or plan; however, it is the methodical approach to the query—rather than chance—that elevates the quality of the result. Most often, a researcher may select from a variety of strategies. The knowledge and expertise of the researcher and the nature of the query form the basis for any strategy. Perhaps it is easiest to define what does not qualify as a methodical approach to research. Immediately pulling up your favorite search engine and commencing to type upon receipt of a research project does not qualify as strategic, but rather, it is an example of a shot in the dark.

Faculty of Law, Aligarh Muslim University

Legal education is a lifetime commitment, but it is the Faculty of Law, AMU and its Curriculum that provide the foundation for professionalism and all future learning. The graduates of this prestigious faculty work in an increasingly complex and rapidly changing world and use their legal skills in a wide variety that the institution is committed to preparing law graduates for the practice of law and for political leadership, public service, and community participation and to add a new color in the arena of legal education. The Faculty of Law, AMU prepares students for the legal practice of the future, while holding true to the basic values of a traditional legal education and a law-in action focus.

What is a legal research?

Legal research is a skill you are learning in order to enhance your ability to solve legal problems. To become proficient at choosing and gaining access to legal research materials you must analyze the legal problem being worked on, the strengths and weaknesses of the available sources, and your own areas of knowledge and ignorance. This analysis must continue all the way through the research process. A good researcher envisions legal research as a set of research ‘game plans’ (or strategies) and knows when to select which strategy. Your research strategies should be flexible. Even the most diligent researcher, armed with the latest technology, will not be successful if he or she approaches legal research with a mechanical checklist devoid of flexibility and analysis.
Good researchers have to be good writers to present the fruits of their investigation to the scholarly community effectively. Therefore, the help in terms of workshops, seminars, orientations, moot court competitions, debate and law fests, we can offer students have to take into consideration all the elements of success: finding information, understanding and analyzing it, and presenting it in writing.

In order to achieve these objectives, we can adopt the following strategies;

1: To conduct the workshops every month inside and outside the faculty;
2: To conduct seminars about the importance and significance of legal research;
3: To organize orientation Programme and make them aware about Legit Quest;
4: To conduct Programme with the help of University Placement Center;
5: To distribute pamphlets in the conference, organized in the faculty as well as inside the university campus at large.
6: To conduct formal gatherings about Legit Quest at the time of National Moot Court and Debate Competition where students usually gather at a small educational island, i.e., Aligarh Muslim University, Aligarh from all corners of the world.
My previous legal experience, oral advocacy training, publications in various Arabic and English journals, paper presentation, debate experience and strong academic background will enable me to make a valuable contribution to Legit Quest.
I would really appreciate t have an opportunity to be the campus ambassador.

I firmly believe that I will succeed in my endeavor.

Nehal Ahmad
B.A.LL.B (Hons) 5th Semester,

Faculty of Law, Aligarh Muslim University, Aligarh