Category Archives: Books (incl.Biographies – w.e.f.01 jan 2018 )

Memory as rebellion

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Chennai, TAMIL NADU / Madison (WI) , U.S. A. :

In ‘The Lucky Ones’, Zara Chowdhary, who survived the 2002 Gujarat riots, recasts her memories into a bold assertion of identity beyond trauma.

the 2002 riots. | Photo Credit: JANAK PATEL

Most of us suck at telling the truth. We would rather dress up facts into stories, tie them up with a neat disclaimer: this is a work of fiction. A memoirist is a person so caught in the nuclear fallout of overpowering, unspeakable facts that she must set aside the pretense of fiction and simply assert, this happened. Saying “I lived through this” becomes a way to unpin the self from the yoke of a toxic and restrictive past. Calling things by their name frees the soul.

But writing a memoir is a tricky terrain to navigate. Why should the world be concerned with what happened to someone? How is anyone to know if the person is telling the truth? They may simply be begging for cheap pity by recounting some traumatic truth. Even when a memoir is truthful, trauma tends to constitute a totalising identity, says the literary critic Parul Sehgal of The New Yorker, by making a singular event the whole story, the definitive story. From this point of view, the very claim of truth a trauma narrative makes is suspect.

Most of us suck at telling the truth. We would rather dress up facts into stories, tie them up with a neat disclaimer: this is a work of fiction. A memoirist is a person so caught in the nuclear fallout of overpowering, unspeakable facts that she must set aside the pretense of fiction and simply assert, this happened. Saying “I lived through this” becomes a way to unpin the self from the yoke of a toxic and restrictive past. Calling things by their name frees the soul.

But writing a memoir is a tricky terrain to navigate. Why should the world be concerned with what happened to someone? How is anyone to know if the person is telling the truth? They may simply be begging for cheap pity by recounting some traumatic truth. Even when a memoir is truthful, trauma tends to constitute a totalising identity, says the literary critic Parul Sehgal of The New Yorker, by making a singular event the whole story, the definitive story. From this point of view, the very claim of truth a trauma narrative makes is suspect.

The Lucky Ones: A Memoir / By Zara Chowdhary
Context / Pages: 342 / Price: Rs.699 

Zara Chowdhary’s memoir of coming of age in 2002 Ahmedabad incinerates all such reservations in the first few pages. The title sets the tone by making the point that it was her family’s great fortune to have survived “those days” physically unscathed. The narrative begins with the terrible feeling of being a marked people, of living holed up in a flat “waiting for the mob to find us” in a city where laws and rules have ceased to exist, closeted with a dysfunctional family. Around them, headlines spew hate, rumours fly, and black smoke fills up the sky and the television screen. The narrative moves inward and holds to light multiple threads of identity that bind her people in one family, her family to the city and its society, and the citizens to a nation. This brings a deep awareness of how violence within the family or outside unravels the most essential, joyful aspects of any identity whether one is a victim or the perpetrator.

The facts around which the narrative unfolds have been so extensively documented, written about, probed by courts, parliaments, tribunals, and fact-finding missions that they constitute the nation’s subterranean truth. The author intersperses reportage with lived experience, weaves Gujarat’s history with her own family’s past, to provide context to her endeavour of processing the anger at what she experienced and helplessness with her father’s denial and minimising of it, which was the only way he knew to cope.

Curfewed terror

Early on, Zara came to the realisation that no strongman could save them.

“…The madness in our home, like in the rest of this country lay in our search for a strongman. In our home no man is strong enough. Dada is haunted by how he failed. Papa withers under the burden of his own mistakes. The women become dictators….”

In the city that is the only home she knows, Zara is preparing for her board exams in the cramped and dark family home while “history is happening on the streets”. For the next three months as the city burns, the eighth-floor family home, C-8 Jasmine, in a 40-year-old building in a Muslim area, will be their prison. Zara approaches the task of reliving those days by opening the door on the othering and suffocation experienced within the four walls of her own home. Her Gujarati-speaking Dadi considers her south Indian mother an outsider. Proud of her anglicised antecedents, her college-educated Dadi—who came of age in the pre-Independence years when her elite family were people of consequence in the city—holds sway over the household. She grew up playing badminton and dancing at the club and even now wears chiffons and pearls.

Disgruntled with the gradual lowering of their status and circumstances, Dadi kept her Punjabi Muslim “peasant” husband on a tight leash until he passed away and hates her dusky south Indian daughter-in-law. Both her granddaughters are terrified of her. Zara’s father, a pampered, educated-in-the-US son, is now a mid-level employee in the electricity board who faces daily humiliation in the office because he is a Muslim. Unable to either assert himself or to take the microaggressions in his stride, he copes by drinking heavily and bullying his wife, often encouraged in this by his mother. In view of the deteriorating situation, her father’s younger sister phupo, an imperious college professor and a divorcee who lives on “the other (Hindu) side of the city”, also moves into their flat with her daughter, who is a superior and disdainful apa to Zara and Misba.

Struggling to make sense of her family is a part of her struggle to process the curfewed terror of those three months. Why was her father so easily bullied by the world? Why was he so willing to undermine his wife all the time? Why did her intelligent, honey-eyed mother submit so willingly? Zara’s prose carries the weight of every question and reveals that belonging and unbelonging are not givens but manufactured prejudices “that offer security but in return [for] your unquestioning loyalty”. Whether in families or in nations.

Everyone in her family has a past made of things that make them less hateful. Dadi—who loves to spread disinformation about her daughter-in-law, which Zara’s father is only too ready to believe—is at her best when dancing the garba. The only time she is proud of her twinkle-toed granddaughters is when they are doing the bhangra or the garba. Just as flying kites during Uttarayan is her father’s secret superpower.

Denial, diminishment, erasure

To understand why her family is the way they are, Zara gently probes the past of each family member—which is also her past. Thus, she can look at what they do without losing the gifts that her diverse heritage brings. Examining the fault lines within her own house enables her to ask the question of home and belongingness at multiple levels. This question that simmers inside chants and slogans hurled from across the dry riverbed also lurks in the animosities in her own house. The denial, diminishment, erasure practised within the family as on the streets is a game of numbers and power. The excavation of family politics lends great moral clarity to Zara’s examination of other alienations inflicted upon them, and gratitude for the things that sustain them. What sustains the girls is their mother’s love, the hope inspired by the kindnesses of their Hindu friends, and above all their ability to dance to Bollywood numbers even in terrible times, because what is the alternative?

When the curfew is partially let up, it is time for Zara to write the now meaningless examinations in centres located (deliberately) in Hindu localities. Some even inside temples. Her rattled family steps out for the first time, and more than the exams her focus is on trying to look like a non-Muslim. She thanks her mother’s wisdom in giving her a neutral sounding name. Once the exams end, her rich Hindu classmates, who never once called up to check on her all through the terrible months of March and April, blithely propose an outing. Zara declines, citing the situation. Her friend counters by scoffing: “What rubbish yaar, there’s been no curfew for months.”

This heart-wrenching moment stays with the reader. In this moment, the young Zara registers the difference between herself and “them”—whose cushy lives never stopped in the tracks because of unremitting violence. Who never experienced the terror that reduced her family, her building, her Muslim neighbourhood to a bundle of nerves.

“Our loss doesn’t exist. Our pain isn’t real, it never happened. Their malls still brim, their restaurants fill with chatter… while we live hunkered in our own homes…. We live in two different Ahmedabads, two different Gujarats, two different Indias.”

All these experiences sharpen her ability “to distinguish between the oppressed and the oppressor” and bring in her “a refusal to live life as either”. This clarity enables her to wrest back the agency denied to her by her city. Her need to be not defined by trauma shines throughout the book. She has taken her lessons but also come to the realisation that her faith and belongingness as an Indian Muslim are not what others get to define. Her unique identity comes to her through the Punjabi, Gujarati, south Indian Islamic strands of her family, and no one else’s definitions can wrest this away from her. A text of such radical empathy can emerge only when the author has unflinchingly held the sharp blade of memory, of times unspeakable and times happy, in her bare hands and stayed with them until out of the silence emerges her truth, her belongingness story, her way out of the dungeon of erasure.

Varsha Tiwary is a Delhi-based writer and translator. She recently published 1990, Aramganj, a translation of the bestselling Hindi novel Rambhakt Rangbaz.

source: http://www.frontline.thehindu.com / Frontline / Home> Books> Book Review / by Varsha Tiwary / January 14th, 2025

New ground-breaking Book on Gynaecological and Obstetric Care co-authored by Dr Fahmeeda Zeenat of AMU & Hakim Mohd Afsahul Kalam, Research Scientist at RRIUM

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Aligarh, UTTAR PRADESH :

Aligarh :

The Department of Niswan wa Qabalat, Faculty of Unani Medicine at Aligarh Muslim University (AMU), has announced the release of a new book, Mualajat Amrad-i-Niswan-o-Qabalat, authored by Dr. Fahmeeda Zeenat, and Hakim Mohd Afsahul Kalam, Research Scientist at RRIUM, Kashmir.

The book presents comprehensive treatment regimens for various gynaecological disorders and obstetric complications, offering a unique integration of Unani medical principles with modern healthcare approaches. It is poised to be an essential reference for medical practitioners and students specializing in women’s health.

The launch coincided with the National Workshop on Managing Menopause, organized by the Department of Niswan wa Qabalat on February 24.

The event was presided over by Professor Asfar Ali Khan, with Dr. Kausar Usman, a distinguished physician from KGMU, Lucknow, as the Chief Guest. His keynote address provided an in-depth analysis of contemporary challenges in menopause management, blending clinical expertise with evidence-based insights.

Dr. Zeenat’s work represents a significant advancement in the field of Unani medicine, exhibiting AMU’s commitment to research and innovation in healthcare.

source: http://www.amu.ac.in / Aligarh Muslim University (AMU) / Home> News / by Public Relations Office, AMU (headline edited) / February 25th, 2025

Dr Vakeel Ahmed Khan honored with ‘Dr Sarvepalli Radhakrishnan Outstanding Educator Award 2025’

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Aligarh, UTTAR PRADESH :

Aligarh :

Dr. Vakeel Ahmad Khan, Associate Professor in the Department of Mathematics at Aligarh Muslim University, has been awarded “Dr. Sarvepalli Radhakrishnan Outstanding Educator Award 2025” under the International EARG Awards 2025 in recognition of his contributions to teaching and research.

The Entrepreneurs, Academicians, and Researchers Guild (EARG) organized this award, with the 2025 edition hosted by the MathTech Thinking Foundation, an international association of STEM professionals based in Fazilka, Punjab, in collaboration with the Sharda University, Greater Noida.

Dr. Khan has authored two textbooks, Basics of Functional Analysis and Basics of Differential Equations, and published 188 research papers in reputed international journals.

He is also associated with Mathematical Reviews USA as a reviewer.

source: http://www.amu.ac.in / Aligarh Muslim University (AMU) / Home> News / by Public Relations Office, AMU / March 03rd, 2025

Darul Musannefin – Azamgarh’s Pride

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Azamgarh, UTTAR PRADESH :

Darul Musannefin, an institute established to propagate the rich cultural heritage of Urdu, Arabic and Persian texts through the institute’s publications and magazine, was established in 1914 by Maulana Shibli Nomani

Darul Musannefin, an institute established to propagate the rich cultural heritage of Urdu, Arabic and Persian texts through the institute’s publications and magazine, was established in 1914 by Maulana Shibli Nomani.

However, over the years like many other institutes associated with the Muslim community in India, this institute has fallen on bad days courtesy the apathy of the governments and the community’s disinterest with anything associated with its cultural and academic heritage.

When we talk about the rich heritage of Urdu books, then every Urdu lover bemoans that the government is not doing enough for saving and promoting the Urdu language – a language which binds at least 70% of Indians, socially and literally.

Yet, few of us ponders that what the Urdu lovers themselves are doing for saving and promoting the language. Their concern becomes abundantly clear by the everyday decreasing sales of Urdu books and newspapers. Further, what they are doing to save institutions which have been the flagbearers in propagating and saving the language by publishing books on different topics in Urdu. The answer is pretty obvious: nothing concrete except bemoaning and using hollow words.

One such institution is Darul Musannefin or Shibli Academy, just like the Rampur raza library of Rampur or the Khuda Baksh Library of Patna, in addition to a vast repertoire of books in private collections of individuals and organisations throughout India.

Darul Musannefin or Shibli Academy is a research academy based in Azamgarh, Uttar Pradesh. Its aim was to add authentic historical literature in Urdu so that people could have easy access to history. It was started as Darul Musannefin but later it was named after its founder Shibli Nomani.

Maulana Shibli Nomani, a Sunni Muslim scholar established it in Azamgarh in February 1914; after failing to establish the Academy in Lucknow, it was established in Azamgarh at Nomani’s mango orchard. It started working on 21 November 1914, 3 days after Maulana Nomani’s death under the guidance of Maulana Hamiduddin Farahi. Other founders included Maulana Syed Sulaiman Nadvi, Maulana Abdus Salam Nadvi and Maulana Masood Ali Nadvi.

Established just three days after Shibli’s death in 1914, the Academy is a leading institution of Oriental, Islamic and Mediaeval Indian Studies, and Azamgarh’s pride. It occupies nine acres donated by Shibli and his relatives. The centrepiece is a beautiful whitewashed building housing a massive library of over 1.5 lakh books and around 700 manuscripts, some of them rare, and an office.

Staff residences, the mosque and a conference hall stand apart.

Shibli Academy: A Treasure Trove

The Academy’s library is a treasure trove. Its spacious central hall is furnished with sofas and chairs, which have been graced by personalities ranging from Mahatma Gandhi, to Jawahar Lal Nehru, Indira Gandi or in other words virtually every Indian Prime Minister and President, except the present dispensation, and scores of other Indian and foreign dignitaries. “Here have sat dozens of famous dignitaries,” Academy’s senior fellow Mohammed Umair Siddique Nadvi, told me on my recent visit to the acclaimed institute.

Mohammed Umair showed me rare books and manuscripts, including Persian translations of Ramayan and Mahabharata, and Sirr-e-Akbar, Persian translation of the Upanishads by Mughal prince Dara Shikoh, a great scholar. The excellent condition in which most of these rare books have been preserved over the years shows the dedication of the institution’s staff despite meagre resources. The gold embossed titles and pages decorated with gold border still retain their sheen.

[Akbar Nama (L) and Monsiual Arwah]

Another gem is Monisul Arwah, a book on Sufi saint Khwaja Moinuddin Chishti by Dara’s sister Jahanara. “This is our most prized possession which Maulana Shibli found at an old bookshop in Lucknow and bought for Rs 100 in 1906. It was very dear to him and travelled to an international exhibition of rare manuscripts in Paris,” says Nadvi.

There’s a section where testimonies of some famous visitors, including Mahatma Gandhi, Madan Mohan Malaviya and Maulana Azad, are kept. Motilal Nehru and Jawaharlal Nehru, stayed at the Academy several times during their visits to Azamgarh. When Gandhi first visited it in the 1920s, the Academy’s founding secretary, Maulana Syed Sulaiman Nadvi, showed him the library by lantern light since electricity supply was erratic.

Another famous visitor was Bi Amma, mother of Muhammad Ali Jauhar and Shaukat Ali, freedom fighters and Khilafat Movement leaders better known as the Ali brothers. But while the Academy is Azamgarh’s pride, it faces a severe financial crunch. It has only one librarian, 48-year-old Saleem Javed, son of the Academy’s former director Maulana Ziauddin Islahi, to look after the vast collection.

“I do whatever I can, but it is not possible for one person to look after so many books. I opened my eyes on this campus and have been working here for around 25 years, and will continue to do so.” says Javed, apparently resigned to his and the institute’s fate.

The funding crunch prevents the management from hiring more staff and expediting translation and digitisation of titles from Arabic, Persian and Urdu into other Indian languages and English.

Future of Darul Musannefin

The Academy’s primary purpose is to protect and propagate the scientific, authentic history and rational interpretations of Islam. It also upholds Hindu-Muslim harmony, or the much talked about Ganga-Jamuni Tehzeeb, and sheds light on the life and times of Maulana Shibli, yet so far no one has come forward to help the institute and its committed staff to restore the institute to its former glory. Before Independence, it received grants from Nizam of Hyderabad, Nawab of Bhopal, and others. But now that those streams have dried up, many say the cash-starved institution should look beyond its four walls.

Maulana Shibli had donated his own land with a mango orchard and persuaded close relatives to donate parcels of their land for Darul Musannefin, the library, printing press and publication of Maarif, the monthly journal founded in July 1916.

Since Urdu is shrinking, the library’s patrons have dwindled over the years.Today, it would help if more people started subscribing to Maarif for Rs 10,000 as a life member or even if subscribing to the same for Rs 400 or Rs 1800 towards annual or five years subscription, as a corpus of Rs 10 crore can bail out the institution and help implement its future development plans. In this regard any of the big business houses can also help, as part of their CSR responsibility.

(The writer, Asad Mirza, is a New Delhi-based senior commentator on national, international, defence and strategic affairs, environmental issues, an interfaith practitioner, and a media consultant.)

source: http://www.ummid.com / Ummid.com / Home> Special Report / by Asad Mirza / February 25th, 2025

It’s an honour for Kannada, says writer Banu Mushtaq

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Hassan, KARNATAKA :

Heart Lamp is one among the 13 books chosen by the 2025 International Booker Prize judging panel, headed by Max Porter.

Banu Mushtaq. File | Photo Credit: The Hindu

“It is an honour for Kannada that a work written in our language is getting this recognition,” said Hassan-based Kannada writer, advocate and activist Banu Mushtaq, whose collection of stories Heart Lamp, translated by Deepa Bhasthi, has found a place in the long list for the International Booker Prize 2025.

Heart Lamp is one among the 13 books chosen by the 2025 judging panel, headed by Max Porter. The judges made their selection from 154 books submitted by publishers. The shortlist of books will be announced on April 8 and the winner will be announced on May 20.

Heart Lamp, is a collection of 11 short stories written by Banu Mushtaq between 1990 and 2023. “So far I have brought out six collections of short stories in Kannada. Among them, 11 were chosen for the collection Heart Lamp,” said Ms. Mushtaq.

What judges said

The judge panel, in its comment on the collection, stated, “Written in a style at once witty, vivid, colloquial, moving and excoriating, it’s in her characters – the sparky children, the audacious grandmothers, the buffoonish maulvis and thug brothers, the off-hapless husbands, and the mothers above all, surviving their feelings at great cost – that Musthaq emerges as an astonishing writer and observer of human nature, building disconcerting emotional heights out of a rich spoken style.”

Earlier, an English translation of a collection of her short stories Haseena and Other Stories won English PEN translation award for the year 2024. That was also translated by Deepa Bhasthi.

Early years

Ms. Mushtaq began writing in the progressive literary movement in Karnataka in the 1970s and 1980s, which gave voice to several people from dalit and minority communities, including strong women’s voices in Ms. Mushtaq.

Some of her early writings were published in Lankesh Patrike, for whom she also worked as a correspondent for some years. The writer remains a committed voice in the progressive circles, and remained critical of forces that divide people among lines of caste, class, gender and religion.

Among her important works are Hejje Moodida Haadi, Benki-Male, Edeya Hanate, Badavara Magalu Hennalla (short stories), Kubra (novel) Odde Kannina Baagina (poetry), Ibbaniya Kaavu (essays) and Kautumbika Daurjanya Kayide (on Domestic Violence Act). Haseena has also been made into a film, directed by Girish Kasaravalli.

The late Kannada writer and Jnanpith awardee U.R. Ananthamurthy was also nominated for Man Booker International Prize in 2013, but did not win it.

source: http://www.thehindu.com / The Hindu / Home> Books> Author / by The Hindu Bureau / February 26th, 2025

The Book ‘SangTrash’: Shamim Ahmed’s account of the fight for human rights and Urdu

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BIHAR / Kolkata, WEST BENGAL :

“The Book SangTrash: Shamim Ahmed’s account of the fight for human rights and Urduh” penned  by Nurullah Jawaid is an immersive and powerful exploration of the life and activism of Shamim Ahmed, one of India’s most distinguished human rights advocates. As a pioneer of the Urdu movement, Shamim Ahmed’s story is one of unwavering dedication to social justice, human rights, and the preservation of cultural identity in the face of systemic injustice and political turbulence. This book, rich in historical and cultural context, offers an in-depth look at the life of a man who was not only a visionary leader but also a symbol of courage and resilience in the fight for equality and dignity.

The book delves into Shamim Ahmed’s lifelong struggle to address some of the most pressing socio-political issues of his time. Set against the backdrop of India’s dynamic and ever-evolving socio-political landscape, “SangTrash” chronicles Shamim Ahmed’s tireless efforts to combat the deeply ingrained inequalities that plagued the country, particularly the discrimination faced by marginalized communities. These efforts were not limited to his work as a human rights advocate but extended to his role as a cultural leader, educator, and innovator. Through the lens of his activism, the book paints a vivid picture of the complexities of Indian society during times of immense political and social upheaval.

Shamim Ahmed was not merely a passive observer of the struggles faced by the oppressed and underprivileged. He was a relentless force working to bring about tangible change. From his early days as a young idealist, Shamim Ahmed was deeply moved by the plight of the marginalized—those whose voices were suppressed by both society and the political elite. His passion for human rights led him to establish the Human Rights Protection Association (HRPA), an organization dedicated to addressing human rights violations across India. Through this platform, Shamim Ahmed sought to mobilize citizens to stand up for justice, regardless of their background, religion, or ethnicity.

In addition to his advocacy for human rights, Shamim Ahmed is best known for his work with the Urdu Movement. At a time when the Urdu language was facing marginalization and disintegration due to political pressures, Shamim Ahmed took it upon himself to revitalize and protect the language as an integral part of India’s cultural and literary heritage. His campaigns to promote Urdu literacy and its inclusion in educational institutions were not just about language preservation; they were about the empowerment of communities who saw Urdu as an essential part of their identity. Through this movement, Shamim Ahmed demonstrated that language is not merely a means of communication but also a symbol of cultural resistance and resilience.

As the narrative unfolds, “SangTrash” brings into focus the challenges Shamim Ahmed faced along the way. His activism was not without its detractors. Political opposition, societal resistance, and personal sacrifices were all part of the price Shamim Ahmed paid for his unwavering commitment to justice. The book sheds light on the obstacles he encountered, from the government’s attempts to suppress his initiatives to the skepticism and hostility from those who feared change. Yet, despite these challenges, Shamim Ahmed’s resolve remained unshaken. His determination to bring about social change and protect the rights of the disenfranchised never faltered, even when his own safety was threatened.

Shamim Ahmed’s legacy is further immortalized through his initiatives such as the “Food for All” campaign, which aimed to address hunger and poverty in India’s rural and urban areas. The campaign sought to ensure that food was available to every citizen, regardless of their social status, and to promote sustainable agricultural practices that would reduce reliance on outside aid. Through his leadership, the campaign brought together communities, activists, and policymakers, resulting in significant strides towards alleviating food insecurity in many regions.

Nurullah Jawaid’s writing not only brings Shamim Ahmed’s efforts to life but also contextualizes them within the broader historical and cultural milieu of India. By delving into the political, social, and economic landscape of Shamim Ahmed’s era, the book offers readers a nuanced understanding of the obstacles that activists and marginalized groups faced during this turbulent period. 

“SangTrash” is a deeply informative and educational work that highlights the interconnectedness of human rights, cultural preservation, and social justice. It challenges readers to reflect on the ways in which systemic inequalities continue to shape society and the moral responsibility that each individual bears in addressing them.

The book also pays tribute to the human rights defenders who, like Shamim Ahmed, dedicate their lives to advocating for justice in an often hostile environment.

In telling Shamim Ahmed’s story, Nurullah Jawaid brings to the forefront the importance of collective action. The struggles faced by Shamim Ahmed were not his alone; they were shared by countless others who, inspired by his work, joined in the fight for a more equitable and just society. This collective action is central to the book’s message—individual activism can spark movements, but only through solidarity and collective efforts can lasting change be achieved.

“SangTrash” is not merely a biography of a prominent figure in Indian history. It is a call to action. By recounting Shamim Ahmed’s life and the impact of his work, the book challenges readers to engage with the pressing social issues of today, particularly those related to human rights, inequality, and cultural identity. The lessons of Shamim Ahmed’s life are timeless, and the values he fought for—equality, dignity, and mutual respect—remain as relevant as ever.

This book is also a reminder that activism is not always glamorous or celebrated in its time. Often, it is the courage of individuals like Shamim Ahmed, whose actions go against the grain of societal norms that change the world for the better. “SangTrash” is, therefore, more than just the story of one man; it is an inspiration for anyone who believes in the power of activism to bring about positive, meaningful change. It challenges readers to question the status quo and to take responsibility for shaping the future in a way that is more inclusive and just for all.

In conclusion, “SangTrash” is a tribute to Shamim Ahmed’s life and legacy. It is a book that encourages readers to consider the ways in which activism, grounded in human rights and social justice, can transform society. By examining the key moments in Shamim Ahmed’s life and the challenges he overcame, the book underscores the enduring importance of standing up for what is right, even in the face of adversity. Through this compelling narrative, “SangTrash” becomes not just a biography but a powerful call for activism in today’s world.

source: http://www.muslimmirror.com / Muslim Mirror / Home> Books> Positive Story / Reviewed by Kulsum Farooque / February 14th, 2025

Sahabzada Shaukat Ali Khan is Now No More

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Tonk, RAJASHTAN :

Tonk, Rajasthan :

Shaukat Ali Khan, who received the “International Hero in Literature Award” from Cambridge University and was awarded the President’s Award, is now no more. He breathed his last on Saturday night during treatment in Jaipur. He was 87.

Born on 11 July 1936 in the family of Sahabzada Idris Ali Khan of Tonk, Shaukat Ali Khan is a distinguished personality of the Amiriya family. He was the first Director of Maulana Abul Kalam Azad Arabic-Persian Research Institute (APRI).

Sahabzada Shaukat Ali Khan participated in the International Sufism Seminar organized by India in Afghanistan.

In view of this, the then President Giani Zail Singh himself considered him worthy of being honored with the National Award.

Shaukat Ali Khan also received an award in a seminar organized by UNESCO.

Apart from being a writer, historian, translator, and poet, he possessed many salient features rarely found in the world of literature.

Shaukat Ali Khan with APRI team

The APRI, which has its own identity in the country and the world, is also the result of the hard work and dedication of Shaukat Ali Khan.

Shaukat Ali Khan with President of India Giani Zail Singh at APRI, Tonk

In 1986, then President Giani Zail Singh visited the APRI. At that time, he wrote, “I am happy that such a director and such an organization exists in Rajasthan, due to which Rajasthan is known in the Arabic-Persian world. This happens very rarely. The idea is that someone should establish a path for the simultaneous progress and development of both the languages. I am extremely proud that a single person has created a platform for the progress of the Arabic and Persian languages and made it popular in the world. For this, its director Shaukat Saheb should definitely get the National Award, which he deserves.”

The life of Shaukat Ali had many forms and colors. With his efforts, he not only converted a nursery into an institute but also brought glory to Tonk. The APRI is proof of his pioneering efforts and wisdom. As long as the APRI continues to exist, the name of Shaukat Ali Khan will be there.

Shaukat Ali Khan was initially appointed Nigran of Nawab Mohammad Ali Khan’s library. He collected about 50,000 Makhtutats and wrote about 60 books in different languages – two books in Arabic, 10 in Persian and about 45 in English.

He had been carrying out research and writing work for about 40 years. He was a scholar of Arabic, Persian, English, Hindi and Urdu languages. He has also served as a member of many national and international government organizations.

Shaukat Saheb, who presented papers at national and international conferences and seminars, also edited and translated 6000 manuscripts, and published about 300 articles in more than 100 journals in English and Urdu. There is a long list of honors received by him at the national and international levels as well as at the state level. After retirement, he was living his life as a Sufi saint.

People across the country, including Mujeeb Azad, Director of Tonk Arabic Persian Research Institute; Sahibzada Mohammad Ahmed Bhayyu Bhai, Chairman of Royal Family Tonk; Retired Research Officer Anwarunnisa Nadira, State General Secretary of Human Relief Society, Tehreek-e-Urdu Rajasthan Advocate Akhtar Khan Akela, Cricket Coach Imtiaz Ali Neelu, have expressed grief over his demise, calling it an irreparable loss for the Arabic-Persian Research Institute, Tonk residents, and the Tonk Royal Family.

Condolence Letter by Sachin Pilot, MLA of Tonk

Sachin Pilot, MLA of Tonk has also sent a condolence message.

Chaudhary Akbar Qasmi, national convenor of Sanjhi Virasat Manch, has written that Sahabzada Shaukat Ali Khan was a descendant of Tonk Nawab and was one of the great intellectuals of Rajasthan. No one can deny his important role in establishing a big library (Arabic Persian Research Institute) in Tonk City and in raising it from the ground to great heights. As long as he was able to walk, he stood before writers and research scholars as a bright lamp of hope.

He was indeed a man of knowledge and grace.

source: http://www.radiancenews.com / Radiance News / Home> Focus> Markers of Excellence> Obituary / by Raheem Khan / December 12th, 2023

Asghar’s book released: Ansari, Zaheeruddin Ali Khan attend

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Hyderabad, TELANGANA :

Hyderabad: 

Mahboob Khan Asghar’s book “Lahje, Sadayen ‘Tanveerein’ was released on 7th February at Media Plus Auditorium.

Mr. Zaheeruddin Ali Khan Managing Editor of Siasat Urdu Daily released the book.

Prof. Qutub Sarshaar presided over the function.

Maulana Raheemuddin Ansari, Chairman, TS Urdu Academy was the chief guest.

Dr. Mohd. Aslam Imadi and Abdul Rahim Khan expressed their views about the book.

Addressing the gathering, Mr. Zaheeruddin Ali Khan told that Mahboob Khan Asghar has done very important interviews for Siasat.

Dr. Alia Mujeeb Arifi conducted the function. Dr. Qutub Sharshaar delivered presidential address.

Source: Siasat News

source: http://www.archive.siasat.com / The Siasat Daily / HOme> February 14th, 2020

Khaleel Bukhari is a man who transformed crises into opportunities: Kanthapuram

Amazing Feats, Books (incl.Biographies - w.e.f.01 jan 2018 ), Community Involvement / Social Issues, Education, Leaders, , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Melmuri (Malappuram), KERALA :

Kerala Muslim Jamat president Kanthapuram A.P. Aboobacker Musliar (right) releasing the autobiography of Madin Academy chairman Syed Ibrahim Khaleel Bukhari (middle) by giving a copy to Yemeni scholar Habib Umar bin Hafiz at Markaz, Karanthoor, on Monday. | Photo Credit: SPECIAL ARRANGEMENT

Sunni spiritual leader and Madin Academy chairman Syed Ibrahim Khaleel Bukhari has published his autobiography, The life so far.

Releasing the book, Kerala Muslim Jamat president Kanthapuram A.P. Aboobacker Musliar said on Monday that the life story of Mr. Bukhari embodied a significant lesson on how an individual could transform crises into opportunities and turn despair into hope.

According to Mr. Kanthapuram, the experiences Mr. Bukhari gained through his extensive travels and intense trials would ultimately benefit society at large.

Renowned Islamic scholar Habib Umar bin Hafiz from Yemen received the first copy of the book.

Mr. Kanthapuram said that the story of Mr. Bukhari’s growth from Kadalundi coastal village to a respected Muslim leader was, in many ways, a reflection of the history and development of the Sunni movement he led.

“His [Mr. Bukhari’s] growth has been distinct from other Muslim leaders of Kerala. There are many things that set him apart from the rest,” said Mr. Kanthapuram, attributing his swift rise to prominence within the community to his ability to innovate and implement projects that benefitted marginalised groups.

Umar Mahmood Hussain Samrai from Baghdad, Sheikh Rahmatullah Tirmidhi from Tashkent, Sheikh Bilal Halakh from California, Sheikh Rilwan Ibrahim from Russia, Habib Jindal bin Noufal from Indonesia, Markaz director C. Mohammed Faizy, Haj Committee chairman Husain Saqafi Chullikkode, and Markaz Knowledge City managing director Abdul Hakeem Azhari were present.

source: http://www.thehindu.com / The Hindu / Home> News> India> Kerala / by The Hindu Bureau, Malappuram / February 18th, 2025

Sufis as architects of Muslim spaces in India

Books (incl.Biographies - w.e.f.01 jan 2018 ),

INDIA :

Chennai: 13/03/2012: The Hindu: oeb: Book Review Column: Title: Making Space, Sufis and Settlers in Early Modern India. Author: Nile Green.

Sufism (tasawwuf in Arabic), the esoteric physiognomy of Islam, is probably the only school of thought which has remained above suspicion in the post 9/11 Islamophobic onslaught. And if any reason could be attributed to this unimpeachability it is its inherent pacifism. Although Sufism has several etymological denotations the simplest and best explanation was given by Al-Hujwiri, the famous 11th century mystic of Lahore. In his renowned treatise, Kashf al-mahjub Hujwiri quotes a Prophetic tradition to define a Sufi as the one who adopts safa (purity) and gives up kadar (impurity). Such straightforward renditions have contributed to the immense popularity of Sufism across the globe. In India too it is believed that a huge percentage of Muslims have historically been the adherents of the inclusive Sufi traditions.

It is this Sufi history which happens to be the theme of Prof. Nile Green’s latest tome Making Space wherein he explores the role of itinerant “saints” and “blessed men” in the emergence of Muslim communities in early modern India. Most of these saints, according to Green, sought refuge in India after the sacking of “the great Sufi cradle of Khurasan” by the Mongols, and the mass persecution of Iranian Sufis under the Safavids. Green’s thesis is that Sufi shrines serve as “gates through time” (dargah means gateway) where the past is recounted in narrative and rendered visible in architecture and ritual, and therefore, have been crucial to the making of Muslim space on Indian soil.

These dargahs, or “the death spaces” as Green calls them, helped define Muslim identity by linking community to territory and territory to hagiographic texts of memory known as tazkirat . In other words, a mausoleum that immortalised a saint was kept alive through the stories and rituals that surrounded it, and the resulting “architectural embodiment of collective memory” helped create a Muslim space by acting as a bridge between the past and present.

Interestingly, Green does not go into the “intellectualized doctrinal abstraction” of Sufism. He confines his research to a dispassionate analysis of the historical role of the Sufis as social actors — both during their lifetime and after their death — in the creation of Muslim settlements in India.

But he does mention quoting Hujwiri that Sufism should not be talked about in a different breath from Islamic law or the study of Hadith. For, to the likes of Hujwiri the notion of a discrete ‘Sufism’ at even a step’s removal from ‘Islam’ would have been “a troubling and unfamiliar idea.”

Rise of shrine cults

And, even while treating them as purely historical events Green drops enough hints to suggest that most of the rituals that have come to be associated with the shrines today did not have the approval of the buried Sufis. For instance, he speaks of how “shrine cults” rose to a high degree of importance a few centuries after Hujwiri’s death. Even today many shrines in India are said to facilitate the exorcism of jinns in clear violation of the teachings of the very saints in whose name it is done.

Green feels that such commemorative rituals extolling the miraculous powers of the buried saints were meant to attract the more material forms of investment required to maintain and preserve the sacred space. This argument is substantiated by the huge monetary contributions some South Asian Muslim shrines regularly get, the most recent example being the donation of a million dollars by the President of Pakistan to the Ajmer dargah.

A substantial part of Green’s research is devoted to the Mughal imperial expansion into the Deccan (1640-1690) and their policy of co-option and creation of Sufi shrine complexes in south India which was continued by Aurangzeb’s successors, the Nizams. Green recounts the story of how Aurangzeb himself came to be buried at the shrine of Zaynuddin Shirazi (d.1369) in Khuldabad on the advice of Sufi Shah Nur as expiation for killing Sarmad, the free thinker and close associate of Dara Shukoh. Mention is also made of the migration of Sufis to Arcot where they were patronised by the Nawabs of Carnatic especially Sadatullah Khan and Muhammad Shah who built shrines in their honour.

One of the most significant findings of Making Space is the absence of communal overtones in the Sufi narratives. Extracting from the works of leading Deccan litterateurs, Azad Bilgrami and Sabzawari, Green highlights the presence of numerous Yogis at the shrines in Khuldabad and says that if at all there was rivalry during those times it was not between Hindu and Muslim power centres but between the Muslim saints and the sultans. The saints refused to bow down to the kings.

In short, Making Space is a chef-d’oeuvre which expertly weaves together various aspects of Muslim cultural history to produce a coherent account of how Muslims carved out a space for themselves in India. It is essential reading for anyone who has a dispassionate interest in the ethno-history of early modern India.

MAKING SPACE — Sufis and Settlers in Early Modern India: Nile Green; Oxford University Press, YMCA Library Building, Jai Singh Road, New Delhi-110001. Rs. 795.

source: http://www.thehindu.com / The Hindu / Home> Books / by A Faizur Rahman / April 23rd, 2012