Mr. Jamal has been writing Urdu poetry since 1987, many of his works were published in Urdu dailies and magazines like Saalar, Siyasat, Etemaad and Dabistan,
Poet and writer Syed Iftekhar Jamal of Kadapa, who has been named by the Urdu Academy for the ‘Yousuf Safi Lifetime Achievement Award’.
The Urdu Academy, Government of Andhra Pradesh, has named Syed Iftekhar Jamal of Kadapa district for the prestigious ‘Yousuf Safi Lifetime Achievement Award’ in recognition of his contribution as a prominent Urdu poet, writer, stage producer, director, actor, social and political activist.
Mr. Jamal has been writing Urdu poetry since 1987, many of his works were published in Urdu dailies and magazines like Saalar, Siyasat, Etemaad and Dabistan. He had conducted several ‘Mushairas’ (poets conclave), including the State-level ‘Riyasati Urdu Mushaira’, the first after bifurcation of the Andhra Pradesh.
He wrote his first drama in 1995, which was made into the first Urdu telefilm the very next year. Some of his notable works include ‘Mohabbat Aur Jung’ (1997), ‘Lagan’ (2002), ‘Koun Banega Ghar Jamaai’ (2003). Similarly, his directorial ventures include ‘Khwab Pather Mein’, which received acclaim in Hyderabad, Kurnool and Kadapa, besides ‘Padam Shiri’, ‘Dafeena’, ‘Dood-e-Chiraagh’ and so on.
Mr. Jamal is currently the State secretary of Minority Hakkula Parirakshana Samiti, Andhra Pradesh.
source: http://www.thehindu.com / The Hindu / Home> News> India> Andhra Pradesh / by The Hindu Bureau / November 10th, 2024
Lukhmi once served as a ubiquitous starter usually setting the stage for the feast that will follow.
(Image Source: Nom Nom Foodie YouTube Channel)
While Hyderabadi restaurants boast of serving the best, a true Hyderabadi knows that the essence of our culinary heritage is best captured at weddings.
From the biryani and haleem to the ‘shaadiyo waala mittha’, weddings in the city are a grand celebration of flavors. Among these several delicacies, Lukhmi once served as a ubiquitous starter. This flaky, golden pastry served with a filling of spiced kheema or a seekh kebab on the side usually set the stage for the feast that will follow.
However, this iconic dish has quietly slipped off the dastar to make place for more trendy and global flavors. Indeed, its disappearance raises the question: why has Lukhmi become a rare sight on our plates, and what does it say about the new Hyderabad’s tastes?
The rise and fall of Lukhmi
“Legend has it that Lukhmi kebab was introduced during the reign of the Nizams. It was an authentic dish, first crafted by the royal kitchen for the awaam-e-khas– the Nizam’s exclusive gatherings,” says Md Umair Ahmed of Al Maharaja Caterers. Some even say that it was introduced as a unique meaty twist to the evergreen snack Samosa.
Lukhmi was not just a dish but a statement. Served to the select few during royal gatherings, it found its way into the weddings of Hyderabad after the end of the Nizami rule. “Initially, it was a highly coveted item, and only those from well-established families could afford to have Lukhmi on their wedding menus as it required large amounts of meat for preparation,” Umair tells Siasat.com.
Image Source: X
As Hyderabad’s economy increased, Lukhmi gradually became more accessible, finding its way into every wedding. At one point in time, the flaky pastry served as the only starter on the wedding menu, making it more beloved among locals. It was also essential to pre-wedding festivities like Manje and Sanchak, solidifying its position in the shaadi culture.
Around 15 years ago or so, Lukhmi began to face stiff competition from various contemporary dishes. “Today you will find Chinese starters like spring rolls, and chicken sticks taking center stage in the weddings,” he says, “Seafood has also become the popular choice with dishes like dynamite prawns, Apollo fish, Patrani fish, and sauteed prawns.”
This newer menu reflects the globalized taste of today’s generation and their focus on experimenting with diverse flavors moving past traditionalism.
Modern menus of Hyderabadi weddings
What began with ‘at-home’ wedding ceremonies where only Osmania biscuit and chai were served has now evolved into lavish affairs. Today, menus often start with a range of 7 to 8 starters, 6 to 7 main dishes, and at least 3 to 4 desserts, along with drinks like Saudi champagne and flavored mojitos. Live BBQ, Dosa, and Pani Puri counters have also become popular in the past few years.
“Back in the 1980s and 90s, a wedding feast would typically feature no more than five items- simple yet satisfying,” says Umair, “Now, it’s a completely grand affair.”
Hyderabadis’ love for grandeur extends to every detail and even the rare Lukhmi has been reimagined to fit a modern wedding. In the few weddings where the dish still makes an appearance, its presentation has been elevated to a seekh kebab wrapped around a sword and placed above a platter of Lukhmis.
This evolution of menus reflects a larger trend of Hyderabad’s growing desire to embrace luxury and extravagance over nostalgia. As this wedding culture continues to change with the trends, the question remains: will the legacy of Lukhmi be preserved or will it become a mere memory with time?
source: http://www.siasat.com / The Siasat Daily / Home> Lifestyle / by Bushra Khan / December 04th, 2024
It was aimed at equipping students with the Islamic knowledge to live and succeed in the globalized world.
Participants of Summer School-2024 organized by IOS Center for Gender Studies, Kerala Chapter.
Bhopal:
The Institute of Objective Studies, (IOS), Centre for Gender Studies, Kerala Chapter, organized a Summer School- 2024 from May 11 to 15, 2024, at its seminar hall at Kozhikode, Kerala.
The five-day camp was aimed to enhance the awareness and foresight of young participants on contemporary issues through a series of educational and cultural activities.
According to a Press Release issued by IOS imparting basic but deep knowledge to the university students pursuing professional disciplines like Graduation and Masters in business studies, science, computer science, engineering and medicine etc.
“It was also an outreach programme in that we want to introduce the IOS, to a new and larger audience, particularly the students who are future leaders in medical science, technology and business studies. These students are a very bright section of the young generation with the potentials to become leaders and decision-makers in their respective fields. It is, therefore, very necessary to acquaint them with the fundamental teachings of Islam as well as the great role that Islam played in the making of global human civilization, the release said.
Objectives of Summer School programme
The objectives of the Summer School programme were as follows:
-To equip the target students with basic and deep knowledge about Islam as faith and source of global Islamic civilization;
-To educate about the Islamic worldview and how Islamic Sciences, Quran, Hadith and Fiqh developed;
-To enable students understand and analyze the Muslim contribution to world human civilization and how Islamic intellectual renaissance is possible
– To prepare students how to cope with the challenges of modernity and westernization from an Islamic perspective.
Besides, it was aimed at equipping students with the Islamic knowledge to live and succeed in the globalized world as follower and torch-bearer of Islam.
The Summer School was inaugurated by Jamal Kochangadi, a respected senior media personality and writer. His inspiring address set the tone for a week of intense learning and personal development.
Daily Activities and Sessions
Each day of the Summer School was structured to provide a rich blend of academic sessions, cultural programs, and personal development activities.
The feedbacks were written down and discussed daily, ensuring continuous improvement and participant satisfaction.
The curriculum covered a wide range of topics, including:
– Stress Management; Communication Skills;
-Quran: Contemporary Issues and Challenges;
-Design Thinking; Mappila Songs and Aesthetic Pursuits;
-Interpersonal Skills; Sufi Aesthetics and Islam;
-Quran: Introduction to Chapters, Text, Context and Message;
-Media Democracy and Contemporary Challenges;
-Art and Literature in Islam;
-The Art of Compassion; -Campus Life;
-Islamophobia: The Menace and the Matrix;
-Gender Discourses and Islam;
-The Value of Knowledge;
-Feminine Identity and Islam;
-History, Historiography, and Resistance & Religion in the Age of Contemporary Challenges.
Senior journalists and scholars who delivered their lectures and conducted the sessions included: C. Dawood, NP Chekutty, Nishad Rauthar, Dr. PK Poker, Baburaj Bhagwati, PT Kunhali, AK Abdul Majeed, Dr. AI Vilayatullah, Khalid Musa Nad V, Dr. Ashraf Kalpetta, Dr. Jameel Ahmad, Dr. Anas, Shihabuddin Ibn Hamza, Shifa M, Zuhair Ali etc.
Cultural Programs and Break Activities
Each day had vibrant cultural programmes that highlighted the rich cultural heritage and artistic expressions within the Islamic context. The Hazrat Ayesha Research Library provided beautifully prepared books, making the break times both enjoyable and educational.
A notable feature of the Summer School was the emphasis on personal development.
Participants were encouraged to engage in reel-making projects based on various topics, fostering creativity and practical application of the knowledge gained.
The Summer School culminated with the award and closing ceremony and celebrating the achievements and participation of the students.
The camp succeeded in its objective to provide comprehensive exposure to Islamic, social, and cultural topics, significantly contributing to the personal and intellectual growth of the students.
Feedback and Outcomes
Most students expressed full satisfaction with the camp, particularly appreciating the exposure to unfamiliar topics and the holistic approach to learning. The camp’s success underscores the importance of such initiatives in developing well-rounded, aware, and foresighted individuals.
The IOS Centre for Gender Studies, Kerala Chapter’s Summer School 2024 was a resounding success, providing invaluable insights and experiences to its participants. By integrating academic rigour with cultural enrichment and personal development, the camp significantly contributed to the participants’ growth and understanding of contemporary issues within an Islamic framework.
source: http://www.siasat.com / The Siasat Daily / Home> News> India / by Parvez Bari / July 05th, 2024
The Cheraman Islamic Heritage Museum is now home to the largest digital repository of Islamic history in Kerala.
TNIE speaks to researchers of the team to find out more about the project
Kochi :
About 10 years ago, a clutch of scholars embarked on an ambitious project to unravel the Islamic way of life by documenting and digitising its storied legacy. This work is now complete and available for public viewing at the Islamic Heritage Museum set up on the premises of Cheraman Juma Masjid at Kodungallur.
The project was not confined to unravelling just the centuries-spanning history, but also the lifestyles, literature, cuisine, art and culture. The archive is a treasure trove and contains information on customs, religious rituals, astronomy and navigation, mathematical findings and computation.
To facilitate this, over one lakh documents — texts, sounds, videos and photographs — were analysed by a team spearheaded by the Muziris Heritage Project.
While the data gathered came from all corners of the state, the epicentre was indeed the Kodungallur masjid. Established in 629 CE, it is the earliest mosque in Kerala.
Beyond the colonial lens
Though the contributions of Muslims or Mappila, as they are known in Kerala, are widely recorded, much of it is through a colonial lens. “Of late, historians have been at work to break this norm, shift the practice of tracing history from a land-based approach to encompass our rich maritime heritage. Today, trade documents are also taken into account,” says H M Ilias, an MG University professor and an instrumental member of the team.
As equally important are community lives and the history they tell us, points out P A Muhammad Saeed, another team member. “Documents were collected from families, masjids and madrassas, and private collections of individuals. They provided crucial findings which helped broaden the idea of Islam’s origin in Kerala,” he explains.
The vast collection, which is recorded in four languages — Arabic, Arabi-Malayalam, Malayalam and Persian, also contains the history of migration, the nuances of Sufism and insights into the medical practices of Muslim communities in Kerala.
The origin of Islam
The best place to start tracing the origin of Islam in Kerala was likely within the pages of the first history book in the state — Tuhfat Ul Mujahideen written by Zainuddin Makhdoom II of Ponnani in the 16th century.
“In its two volumes, it talks about the history of Kerala and why Muslims should fight the colonial powers (that it is their religious obligation to do). But beyond this text, we didn’t have much to go by. So during this project, we turned to question that grapples all — the origin of Islam. And Cheraman masjid, the first mosque in India became an intial focus point,” recalls Saeed.
According to the lore associated with the mosque, Cheraman Perumal, a Chera king, on seeing the moon split into two (lunar eclipse), wanted to glean its meaning and possible ramifications. His court and scholars couldn’t offer an answer that convinced him. On learning that there were traders from Arabia in his city, the king summoned them and listened to their ideas.
“Maybe he was found their answers more convincing. For he soon sailed to Mecca to meet the Prophet. That’s what the lore says. What actually transpired could be something different. All kings require a dogma. After the waning of Buddhism, Perumal too was reportedly searching for one. It likely led him to the Arabian shores,” Saeed says.
Perumal converted to Islam on his visit here. But the timeline of this incident remains obscured in history. “For some, it is in the 7th century, and for others, 8th century and 12th century,” says Ilias.
Also, there are two versions to this story, he points out. “One that says Perumal did indeed meet the Prophet. And another one which says otherwise. However, it is said that he died while returning to Kodungallur and was buried at a port in Oman. There are several stories of Perumal entrenched within Omani communities. However, to get epigraphic evidence of this, we need to study archaeological findings there as well,” says Ilias.
According to experts, it is his companions on this journey who, on returning to Kodungallur, propagated the religion in what is today Kerala.
Duffmuttu
Buddhist link
According to Saeed, the Cheraman masjid could also have been a gift to the community’s need for a place of worship. “It very well could have been an abandoned Buddhist temple,” he says, citing the lack of Muslim population around the mosque to back the theory.
Tracing the timeline of Perumal’s travels and the place where he died, he says, the mosque may have come into existence in the 8th century. It underwent major reconstruction after the 15th-century flood that destroyed Muziris port. But confirmations require much more larger research, which includes foreign shores.
However, soon, the project turned big as they began tracing the spread of the religion and the community’s life through centuries. Using lores, folk songs, letters and texts, trade documents and more, they stitched together the larger Islamic history of Kerala.
Rare findings
The digital archive is a repository of rare findings — from the first Quran translated from Arabic to Arabi-Malayalam and the details of Duffmuttu, an art form that some believe to be prevalent even before the time of the Prophet. Originating in Medina, it soon found its way to Malabar and is most prevalent in Kozhikode.
A few medicinal texts — Ashtanga Hridayam (in Arabi-Malayalam) and other ayurvedic texts and documents of Unani are also part of the archive. “Those days, medicinal texts — which included the method of treatment, preparation, precaution and ingredients — were documented in lyrical format,” Ilias says.
The team also found the first travelogue by a Muslim woman. “It was written in the 1920s by a woman who visited Mecca. She talks about her travel and mentions the time both in the Malayalam and Islamic calendars,” Ilias says.
The team included researcher A T Yusuf Ali and the Centre for Development of Imaging Technology, which aided in the digitisation part.
“In earlier times, Kerala was not known for using paper. But those who travelled for trade and Islamic traders who arrived here all carried information on paper. Some of it even resembles thick animal skin. These too are part of the collection,” says Yusuf, who helped collect and digitise the work.
Yusuf, along with the C-Dit team, also spoke to a person who was deported from Malabar to the Andaman Islands. “He was more than 100 years old. Maybe 115. In those days, the British punishment system included deportation to various colonies, including Australia and Southeast Asia,” he says.
Much of the documents were found from Edathola house, Thanoor and Ponanni mosques, houses of Nellikuthu Muhammadali Musaliyar, Abdu Rahiman Musaliyar, Kondotti K T Rahman Thangal and T M Suhara.
The research which started at a narrow point in history has now grown into something big. The Islamic Heritage Museum is one of the largest digital repositories of Islamic way of life in Kerala. “Now, available for researchers and scholars all over the world,” Ilias adds, “it widens the scope of history as we know it.”
Architecture
To study Islamic architecture, the team recorded the history and images of various mosques across Kerala. “There are many mosques which use a mix of Arabic, Persian and Kerala architecture,” informs the team.
source: http://www.newindianexpress.com / The New Indian Express / Home> Kochi / by Krishna PS / July 11th, 2024
Styangkung village, (Kargil) Ladakh , JAMMU KASHMIR & LADAKH :
Abdul Gaffar Zargar, Chief Executive Officer of the Kargil Development Authority at Akhone Muhammad Shareef shrine at Styangkung village.
Kargil :
Embracing the preservation of cultural heritage and community empowerment, a significant initiative has been revealed for the revered shrine of Islamic preacher Akhone Muhammad Shareef in Styangkung village on December 26.
Abdul Gaffar Zargar, Chief Executive Officer of the Kargil Development Authority, announced the inclusion of the shrine in the Sustainable Development Program (SDP) for restoration, recognizing its status as a heritage site.
During his recent visit to the shrine, Zargar pledged comprehensive efforts to revive the shrine’s original essence, drawing from available historical records.
Historian Mohd Sadiq Hardassi expounded on Akhone Muhammad Shareef’s legacy and the profound contributions made by him and his descendants to Purig’s rich history. The briefing emphasised their historical influence on the region’s cultural, religious, and social dimensions.
Zargar emphasised that the village’s development will pave the way for sustainable progress among the local community. His commitment reflects a holistic approach aimed at improving livelihoods, fortifying infrastructure, and nurturing the overall well-being of the villagers, aligning with the broader vision of sustainable community growth.
The officials’ visit and subsequent commitments signify a promising stride toward safeguarding this priceless cultural legacy while nurturing comprehensive development within the Styangkung village community.
source: http://www.reachladakh.com / Reach Ladakh Bulletin / Home / by Reach Ladakh Correspondent (headline edited) / Kargil – December 27th, 2023
The different strands of cosmopolitanism, the hallmarks of Deccan identity, came together on Wednesday at a day-long seminar on ‘Cosmopolitan Deccan’ at the Maulana Azad National Urdu University.
Seema Alavi built and shared her research on Indian Muslim scholars who travelled the world, dodged power-centres and tried to carve a niche for themselves beyond flat identities between British empire and the Ottoman Empire.
Ms. Alavi, whose “Muslim Cosmopolitanism in the Age of Empire” triggered new ways of seeing identities, spoke about Syed Fadl, who travelled from Malabar in present day Kerala to the edge of Empire. “They tested kinship, trade, commerce, and information networks and brought together the political economies and cultures of the Indian ocean and the Mediterranean worlds while retaining their self-identity,” said Ms. Alavi, professor of history at Ashoka University.
Two practising fabric designers, Ariba Khanam and Binil Mohan, shared how Kalamkari designs, created and crafted in the Coromandel region, reflected the world.
Heritage conservation consultant Sajjad Shahid linked the evolved language of Deccani with food habits, dress and architecture. He spotlighted poets who travelled from elsewhere in the country and decided to settle down by singing peans about the land and the people in Deccan.
source: http://www.thehindu.com / The Hindu / Home> News> India> Telangana / by The Hindu Bureau / September 18th, 2024
Iram Feroze had a knack for cooking right from her childhood but her parents would dissuade her saying the profession of the chef was “not meant for women from good families”.
Srinagar woman defies all odds to become ‘youngest Kashmir woman chef’
Srinagar (J&K):
Iram Feroze had a knack for cooking right from her childhood but her parents would dissuade her saying the profession of the chef was “not meant for women from good families”. Years down the line, Iram, a young woman from the Natipora area in uptown Srinagar has defied all the odds by emerging as a promising woman chef from Kashmir.
After passing out from the Institute of Hotel Management (IHM), situated in the Rajbagh area of Srinagar on the banks of River Jhelum, Iram has joined a well-known private hotel in the city and has already made a mark for her culinary skills. “Whenever my mood was off at home, I used to cook something which the family members used to appreciate.
But they did not give their consent to me taking it as a professional chef,” Iram recalled. She said that despite resistance from the family, she enrolled herself at the IHM and completed a short-term course in cooking. Iram said the teachers at the IHM saw her aptitude in cooking and recommended her to a one-month cooking course outside the Valley.
However, as always, Iram’s family resisted the move. “But I prevailed upon my parents. My cousins supported me and I pursued the career to become a chef. It is unconventional but I did it,” Iram says proudly. She thanked her teachers at IHM for becoming what she is today. Iram also enrolled in Indira Gandhi National Open University (IGNOU) to pursue Masters in Sociology.
“The parents said that my studies must also continue with cooking,” she said. Iram is grateful to the Institute of Hotel Management, Srinagar, for becoming the “youngest female chef in the Valley”. She said the IHM has played a vital role in making her dream come true. “Guidance is important. If you get a proper guide, you can do wonders in your life,” she said.
source: http://www.etvbharat.com / ETV Bharat / Home> State / by ETV / November 12th, 2022
Sabsit Village (Bagnan Town, Howrah District) , Kolkata, WEST BENGAL :
Prof Sheikh Maqbool Islam with his latest book on Lord Jaganath
Meeting Professor Sheikh Maqbool Islam is like sitting in the cool shade of a Banyan tree. In my first meeting with this Kolkata academic in his mid-fifties, my feeling was akin to that of a traveler who finds shade on the banks of a cool river in the middle of his journey on a hot day.
Professor Sheikh Maqbool, Bengali language professor of St. Paul’s College of Kolkata is an expert on Shrimad Bhagwat Gita, the ancient scripture of Hindus as well as the Holy book in Islam the Quran, and of the Christians the Bible.
Besides he is an expert on Bhagwan Jagannath of Puri (Odisha), who is the reigning deity of the Eastern States.
Prof Islam feels he is a born Sufi as he is the son of Sheikh Sajad Ali, a Sufi, and his mother Hazra Khatun. However, growing up he never imagined that one day he would write as many as 65 books.
Sheikh Maqbool Islam in his study
Prof Sheikh Maqbool Islam’s mother tongue is Bengali but he knows Hindi, Hindustani, Bengali, Oriya, Assamese, and English languages.
He says, “When I was two and a half years old, I met Sufi saints in my village. My father Sheikh Sajad Ali was himself a Sufi, so Sufi saints and scholars visited our house.”
“In the village, we had many Sufis and a large number of Vaishnav people. So when I was four and a half years old, I gradually started getting influenced by both. At this age, I also came to know about Shri Jagannath Bhagwan of Puri (Odisha).”
He says, “As I grew up, my mind opened up. I started knowing a little bit about all religions and cultures. “It felt as if I was finding the path to freedom from illusion.”
Prof Islam was born in the Sabsit village of Bagnan town of Howrah district, which is two and a half hours from Kolkata.
Prof Sheikh Manzoor Islam with Lord jaganath and other deities in his study
He came to the city (Calcutta) in 1985 holding the hands of his father.“I have been living near Howrah station since 1985. I studied all through in Calcutta.”
The author of 65 book, Prof Sheikh Maqbool Islam says he has Surdas (the 16th-century devotional poet who was blind)), Tulsidas, (Author of the epic Ramcharitramans, the story of Lord Ram in the Awadhi language) and Meerabai (the 16th century Saint who is known for her devotion to Lord Krishna close to in his heart.
Some of his most widely read books include ‘Gita-Quran Comparative Study’, ‘Tattva Chinta of Folk Culture’, and research subject ‘Lok Sangeet Vigyan’ .
He holds a D.Litt in ‘India-Odia Cultural Relations’ from Utkal University of Odisha in the year 2015, then PhD in ‘Comparative Study of Bangla-Odia Folk Literature’.
Professor Sheikh Maqbool Islam has also been a ‘Senior Research Fellow’ at the Asiatic Society of Calcutta. It is the largest center of oriental studies in our country.
Professor Sheikh Maqbool Islam in his study
Since 1997, he has been working as an Associate Professor at Calcutta’s oldest St. Paul’s Cathedral Mission College. He teaches Bengali language and literature in this college, which was established in 1865.
Professor Sheikh Maqbool Islam believes that the fight over religion is meaningless. The main reason for this is the lack of culture.
He says, “It is very important to have a culture to create brotherhood. It needs to be understood properly, otherwise we will keep fighting.”
Prof Sheikh Maqbool Islam, who has traveled to the Philippines, Thailand, Malaysia, Sri Lanka, Bangladesh, and Nepal, has received many awards.
He was awarded Odisha’s highest honour ‘Navakalevara Award’ in the year 2015 for his research work on Lord Jagannath.
Prof Islam was given this award by Puri’s Shankaracharya Swami Nischalananda Saraswati.
Prof Sheikh Manzoor Islam with the author
He says, “He has a total of 14 books on Jagannath.’ Among these books, ‘Shri Jagannath: Bengali Manas and Lokayat Jeevan’ is the most popular. Professor Sheikh Maqbool Islam has also done research work on Ramakrishna Paramhansa and Sri Chaitanya.
Professor Islam is doing a new research on the spread of Vaishnavism in South Asia and South East Asia
He considers Jagannath, Sri Chaitanya, Tulsidas, and Guru Granth Sahib as his idols, and is currently researching ‘How did Sri Jagannath and our Vaishnavism reach South Asia and South East Asia?’
These countries include the Philippines, Cambodia, Thailand, Indonesia, Malaysia, Sri Lanka, Bangladesh, Nepal, Myanmar, Singapore and Japan. He says, “I have been to some of these countries. Some are still left. I have been engaged in research for a long time.”
Prof Sheikh Maqbool Islam eats vegetarian food. Leaving his library with countless books, I remembered the following lines of Iqbal Sajid:
Suraj Hoon, Zindgi ki ramak choor jauga; Mein Doob bhi gaya tou shafak chod jaonga
(I am the Sun, I will leave behind the joy of life. Even if I set, I will leave behind the dawn)
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Jayanarayan Prasad, Kolkata / August 18th, 2024
Edited excerpts from an essay by the translator of the renowned writer and poet’s novel ‘Scene 75’.
The first thing I read when I opened Scene: 75 was the ‘Vasiyat’ (‘Will and Testament’). I was so moved, I kept going back to it until, finally, I took a picture and pasted it on my laptop screen so that I could see it every time I opened my computer. At that time, all I knew about Rahi Masoom Raza was that he was a highly respected poet and novelist, though his success as a writer of Hindi films had somewhat overshadowed his literary accomplishments. But what eventually eclipsed everything – at least in the popular imagination – was that he was the writer of the majestic dialogues for the blockbuster TV series Mahabharat. Over time, as I read more and more about him and his life, I realized that the ‘Vasiyat’ was a true mirror of the kind of man he was: an unsparing critic of fundamentalists and hypocrites of every hue, with deep roots in his hometown in Ghazipur, Uttar Pradesh. All this found reflection in his writing, which also had a strong dose of biting humour that made you laugh out loud and wince at once.
Satire about the stars
Scene: 75 itself is a darkly funny, surreal novel in which Rahi sahib casts an unsparing, satirical look at the Hindi film industry of the 1970s and also writes about Hindu–Muslim relations with his customary blistering honesty. The book begins with Ali Amjad, a struggling scriptwriter from Benares, trapped in a lonely Bombay flat, and ends with him still trapped in that lonely flat. But in the middle is a teeming, intertwined, untidy throng of cynical and manipulative characters and their equally fantastic stories, narrated with a no-holds-barred candour by Rahi sahib. Unscrupulous film producers and ambitious clerks rub shoulders with wealthy lesbians and bigoted middle-class social climbers. There are few lovable characters. When I finished the novel, I realized that the only character I cared for was Ali Amjad (Rahi sahib himself, I think) – nevertheless, all of them held my undivided interest. They made me laugh even as I shook my head in disbelief at their doings.
Rahi sahib wrote several novels between 1966 and 1986, the best-known of which is the first one, Aadha Gaon, a vivid, true-to-life depiction of the Shia community in a village, Gangauli, in the United Provinces at the time of Partition. The lives of Muslims in India and their relationship with Hindus formed the central motif in many of Rahi sahib’s works, including the brilliant Topi Shukla (1968) and Os Ki Boond (1970). Even in Scene: 75, this fraught relationship is thrown into sharp focus. Ali Amjad is hunting for a house and can’t find one because he is a Muslim. He is asked to pretend he’s a Sindhi by a prospective landlord, but Ali Amjad refuses:
“‘I am a Muslim and I also work in films,’ Ali Amjad said. He thought it was necessary for him to say this. He was not a religious man. He didn’t believe in Allah. He didn’t do namaz. He didn’t fast during Ramzan. He was an uncompromising critic of organizations like the Muslim League and the Jamate-Islami … But he was not ashamed of the fact that he had been born into a Muslim family. And he did not want to insult himself or his country by hiding his name and identity.”
Dialogue with cinema
Rahi sahib came to Bombay in 1967 to try his luck in Hindi films, and lived and worked there until his death in 1992. He wrote the script and dialogues for over 300 films, including enduring hits such as Mili (1975), Main Tulsi Tere Aangan Ki (1978), Gol Maal (1979), Karz (1980), Lamhe (1991) and many others. But he is best remembered for his dialogues for the 94-episode mega TV series, Mahabharat, in the late 1980s. There’s an interesting story about how Rahi sahib took up this challenging project. According to his close friend and colleague at Aligarh Muslim University (AMU), Kunwarpal Singh, when filmmaker B.R. Chopra requested Rahi sahib to write the dialogues, he declined, saying he didn’t have the time. But B.R. Chopra went ahead and announced Rahi sahib’s name at a press conference anyway. In no time, letters of opposition from self-styled protectors of the Hindu faith arrived: Were all Hindus dead that Chopra had to give this task to a Muslim? Chopra promptly forwarded the letters to Rahi sahib. Ever the champion of India’s syncretic culture, Rahi sahib called Chopra the next day and said, ‘Chopra sahib! I will write the Mahabharat. I am a son of the Ganga. Who knows the civilization and culture of India better than I do?’
He was born in 1927 in Ghazipur in eastern Uttar Pradesh, on the banks of the Ganga, and retained a deep attachment to his childhood home all his life. (Poet and lyricist Javed Akhtar said in an interview that Rahi sahib found a way to introduce his hometown into every conversation, even if it was about the United Nations Security Council.)
After finishing his school education in Ghazipur, Rahi sahib went to Aligarh for higher studies and did a doctorate in Hindustani literature. By the early 1960s, he had got a job as an Urdu lecturer in AMU. Javed Akhtar, in an interview, says, ‘Rahi sahib was a cult figure [on the campus]. He enjoyed a huge fan-following among the students, boys and girls both, owing to his charming and stylish persona. His admirers would walk by his side whenever he roamed [around] in the campus. He would limp a bit, for he had been affected by polio in his childhood, but his elegant sherwani, which he would never button, and the classy kurta, would make it clear that he was no ordinary man. He was a star.’
Moving to Mumbai
If things were going so swimmingly in Aligarh, why did he uproot himself and shift to Bombay? According to Kunwarpal Singh, this decision was triggered by his wedding to Nayyar Jahan in 1965. She had been previously married, but Rahi sahib fell in love with her and, despite opposition, went ahead and made her his wife. A fullblown scandal erupted and Rahi sahib lost his job at AMU (though Kunwarpal Singh says that the scandal merely gave his rivals and foes an excuse: they had always been opposed to his attempts to introduce Hindi courses in the Urdu department and vice versa).
Aadha Gaon had been published by then. It had brought him renown but was of no help in securing a livelihood. Nadeem Khan, Rahi sahib’s son, says that it was filmmaker Ramesh Chandra, an Aligarh acquaintance of Rahi sahib’s (also the older brother of actor Bharat Bhushan), who invited him to come to Bombay and try his luck in the film industry.
And that’s what he did. Initially, there was no work. He tided over that difficult period with the help of his writer friends like Kamleshwar (who was editing the magazine Sarika then) and Dharamvir Bharati (who was editing Dharmyug). His writings were published in their magazines; often they paid him in advance. But slowly, he began establishing himself in the film industry. He worked closely with film-makers such as Raj Khosla, B.R. Chopra, Yash Chopra, Hrishikesh Mukherjee and others. He became acquainted with the art of writing dialogues. Kunwarpal Singh recounts how once Rahi sahib had to write the dialogues for a Raj Khosla film. When the latter came to read the script, he kept saying, ‘Kya baat hai! Bahut khoob!’ as he turned the pages. At the same time, he kept cutting the dialogues. In the end, he kept just two or three lines out of every two pages. Rahi sahib learnt his lesson – in cinema, you don’t need verbosity; pages of dialogue can sometimes be communicated through a single close-up on screen. Over time, he became a consummate practitioner, winning two Filmfare Awards for Best Dialogue (for Main Tulsi Tere Aangan Ki and Mili).
Nadeem Khan remembers how he got his third award. Rahi sahib had written the dialogues for Lamhe and was very disappointed when it performed poorly at the boxoffice. He was proud of the work he had done in the film and had hoped for a Filmfare Award. But soon after Lamhe released, he passed away. He was just 65. Not long after that, Nadeem Khan, who was then working as the cinematographer for a Rakesh Roshan film, King Uncle, got a call from Filmfare. Rahi sahib had won the Best Dialogue Award for Lamhe posthumously. Khan remembers going to the function and collecting the award on his behalf. Jeetendra, the actor, was on stage and started crying. Khan says he felt his eyes welling up too. ‘As I came down, there was B.R. Chopra on one side and Yash Chopra on the other. Both kept hugging me,’ he recalls. ‘I went home and put the award in front of Rahi sahib’s photograph.’
The masterful dialogues for Mahabharat and the decision to make Samay (Time) the narrator were what elevated the series to another plane. The production values and acting left much to be desired, but the powerful dialogues by Rahi sahib made the show the astounding success that it was. He coined new words, such as ‘Pitashri’ and ‘Matashri’, which became so popular that people thought this was how characters must have spoken in ancient times. The truth is that Rahi sahib adapted these words from the way family members are addressed in Urdu – ‘Ammijaan’, ‘Abbajaan’ and so on.
Nadeem Khan says that those years of writing the Mahabharat took their toll on Rahi sahib: ‘He aged fifteen years in that time. It was very stressful – he couldn’t afford to take one wrong step,’ he says. ‘After Mahabharat, he was supposed to write another TV show, Om Namah Shivay (he was a great Shiv bhakt). But that was not to be.’
Excerpted with permission from Scene 75, Rahi Masoom Raza, translated by Poonam Saxena, HarperCollins India.
source: http://www.scroll.in / Scroll.in / Home> Book Excerpts / by Poonam Saxena / December 30th, 2017
How do we celebrate our achievements, especially when it is an academic milestone? For many, it is posting a proud announcement on social media, celebrating with family and friends and sharing the moments with the world. But for Noorjahan, a 37-year-old woman from Malappuram, the celebration of her doctorate was a unique affair — one that blended tradition, personal triumph and community spirit in a way rarely seen. Instead of a quiet reflection or a typical party, she hosted what she called a ‘Ph.D. wedding’, erecting a grand pandal (a traditional tent used for large gatherings) outside her home and inviting close family, friends and those who had supported her journey.
She wanted to highlight the significance of the occasion in a way that went beyond the usual. “Why not celebrate an academic achievement like we celebrate a wedding, the arrival of a child or a baby’s first haircut?” she asked, reflecting on the importance of her journey.
Noorjahan invited not just her friends, but also those who had been part of her research or who had supported her along the way. “We always focus on the results, but we do not often talk about the process that leads to them,” she told TwoCircles.net. Her aim was to open a conversation about that very process —the often-overlooked work behind the doctorate.
Despite her active presence on social media, she chose not to post about the event herself. Instead, the world learned about her unconventional celebration through the posts of her friends and well-wishers. It was one of these posts that led to the term “Ph.D. wedding”, coined by writer and social critic Emmar Kinalur, who attended the event. In his Facebook post, Kinalur recalled the loud applause that followed when Noorjahan spoke about her journey, particularly from the women and girls in the audience.
Dr Noorjahan with her PhD thesis
The Everyday Lives of Malabar’s Muslim Women
For Noorjahan, the uniqueness of her celebration mirrored the unconventional nature of her research. Her thesis, titled Negotiating the Everyday: A Study on Marital Practices in the Patrilineal Kinship System of Malabar Mappila Women, delves deep into the lives of Muslim women in the Malabar region of Kerala. What inspired her to choose this topic? For Noorjahan, the subject was deeply personal and autobiographical.
When she began her Ph.D. journey in 2014, the societal discourse was dominated by debates over reducing the marriageable age of Muslim girls to 16. This reminded her of the negotiations she herself had to make to pursue higher education. “I had to convince people at every stage of my life — why I was doing a Ph.D.; why I was going to Mumbai; and whether it would delay having children,” Noorjahan explained.
The decision to pursue her research at the Tata Institute of Social Sciences (TISS) in Mumbai was also a negotiation, as the institution offered an off-campus option for those with an M.Phil. She was one of many women balancing education, work and family, all while negotiating the pressures of everyday life.
Noorjahan’s research journey was not an easy one. It took her a decade to complete, during which she juggled the demands of raising two children, teaching in colleges, working as a psychiatric social worker, co-authoring a book on a prominent Kerala journalist and contributing to social media and magazines. “This process has elevated my perspectives beyond skill development and knowledge growth,” she wrote on her Facebook wall. “Looking through that lens, this was also an evolutionary process; and I am proud of it.”
Guardianship and Widowhood
When asked about the most significant findings from her research, Noorjahan pointed to two key aspects: guardianship and widowhood. These issues, though long present in society, took on new meanings in the context of her work. She explored the concept of wali (guardian) in Islamic law, a role typically filled by a father or brother, but in the absence of a male guardian, a qazi or judge assumes this position during the wedding ceremony. However, Noorjahan highlighted how, in practice, this system often lacks real responsibility, and the role of the guardian is reduced to a ceremonial one.
Dr Noorjahan speaking at the ‘PhD wedding’ function held at her home
Equally important in her research was the issue of widowhood. Noorjahan pointed out that the traditional practices surrounding widowhood in the Malabar region have been influenced by Brahminical patriarchal systems, despite Islamic principles that allow widows the freedom to decide their future once the iddah (waiting) period is over. Instead of offering this autonomy, society often seeks to rehabilitate widows within the same patrilineal framework, framing their inclusion as a virtuous act of charity. “While we call it charity or virtuous deeds, it is women who suffer under this framework,” she argued.
The Support of Women in Her Life
Throughout her academic journey, Noorjahan found steadfast support in the women around her, particularly her mother, Saleemath V – a retired teacher from their hometown in Areekode. Saleemath was a constant presence, travelling with her daughter to Mumbai, caring for the children when Noorjahan was busy and offering her moral and emotional support. “My mother was also learning and changing in her own way, just as I was evolving through my education,” Noorjahan said, underscoring the importance of familial support for women pursuing careers or higher education after marriage and children.
Saleemath herself reflected on her daughter’s resilience, saying it was Noorjahan’s determination and steadfastness that had enabled her to complete her Ph.D. despite the many challenges, including the demands of family life. “Many women give up halfway, but Noorjahan did not,” she proudly noted.
The ‘PhD wedding’ function at the home of Dr Noorjahan
Empowering Women
Now, Dr. Noorjahan works as the head of the Department for the Child and Women Resilience Project at Thanal – an NGO in Kozhikode run by the Daya Charitable Trust. The project aims to improve the lives of widowed, deserted, divorced or separated women and their children in the Wayanad and Kannur districts of Kerala.
Noorjahan’s work continues to reflect her dedication to empowering women and advocating for their rights, a theme that runs through both her academic research and her professional life.
Through her unique “Ph.D. wedding” and her groundbreaking research, Dr. Noorjahan has not only celebrated her own academic achievement but also sparked a wider conversation about the roles of women – especially in the context of the Malabar Muslim community. Her work, her resilience and her commitment to her community continue to inspire those around her — especially the women whose lives she seeks to improve.
source: http://www.twocircles.net / TwoCircles.net / Home> India News / by Najiya O, TwoCircles.net / November 17th, 2024
