Category Archives: Museums, Libraries (wef. April 16th, 2022)

Unraveling The Rich History Of Noor Mahal Palace With Nawab Kazim Ali Khan

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Rampur, UTTAR PRADESH :

Nawab Kazim Ali Khan tells the tale of the dynasty, its Raza Library, and years of progressive thinking that expanded the region and its many enterprises.

Luxury realtor Sush Clays takes us to a royal wedding in the Noor Mahal Palace, home to the Nawab of Rampur.

Nawab Kazim Ali Khan tells the tale of the dynasty, its magnificent Raza Library, and years of progressive thinking that expanded the region and its many enterprises.

His obsidian eyes halt you till you reach the twinkle in their midst. You look again, and those deep dimples flanking his wide smile reach right into your heart. And then he speaks: he tells you tales of conquering heroes and lands won and lost; princesses from far lands who made India’s sons and daughters; gemstones and swords that filled coffers; a land, united and forged as one by the many layers of the legacy of the past.

Nawab Kazim Ali Khan, much loved among his friends as Navaid bhai, is one of the most precious custodians of India’s history and some of its invaluable treasures.

Raza library in Rampur is one of the most important repositories of Indo-Islamic learning in South Asia

I met him first as Nawab Sahib, in his full reglia, when he leaned down with his statuesque Pathan grandiosity and said gently, “Call me Kazim.” I was facetiously outraged. “I love calling you ‘Nawab Sahib’,” I spluttered laughing. That didn’t last long. The bonhomie that the nawab exudes makes it hard to retain deference and address him by his title.

This was also the first of many conversations on the history of the Rampur dynasty, rewinding its track through accession and succession, the British Raj and India’s Independence, right back to the Marathas and the Mughals.

The Rampur royal family bedecked in heirlooms at the wedding

The Rampur state was created by the Rohila Afghan Pathans of Kandahar. The Yusufzai clan were originally traders. Their leader had two sons, Dawood and Kaisaf Khan. This was when the Marathas, a Hindu warrior sect, were fighting back the Mughal dynasty in the subcontinent. They had reached up to what is now northern Uttar Pradesh in victory.

By the 1700s, the Mughals engaged the services of the Pathans and the first battle pitted the Marathas against the Pathans in Fatehganj. The Maratha Peshwas were defeated and pushed down to Gwalior. In honour of this victory, the Mughals gave the Pathans eight districts in Rohilkhand. Dawood Khan moved to India, and this marked the beginning of the Rohila family saga in India. Faizullah Khan, one of the eight grandsons of Dawood Khan, inherited the kingdom of Rampur and was established as its first nawab.

The drawing room in Noor Mahal

During the British Raj, as the city of Rampur expanded, a new undertaking of building the Khas Bagh palace was begun. Built over several years and completed in 1930, it marries a variety of architectural styles. With India’s Independence came a new strain of history into the Rampur family. Nawab Raza Ali Khan was the first to merge his state into the Indian Union in May 1949.

The Raza Library is ensconed in acres of manicured gardens

And finally, in 1960, Noor Mahal, formerly the Viceroy’s representative’s palace, was turned into a haveli—as it stands now—for the birth of Nawab Kazim Ali Khan. He grew up there surrounded by his governess and staff, was fed food cooked in copper vessels, and had a daily appointment between 6 pm and 8 pm with his grandfather in Khas Bagh.

Noor Mahal, where Navaid bhai lives to this day, stands surrounded by his lush never-ending acres of farmland. The haveli holds priceless treasures: intricate vases, jade pieces of pottery, and photographs of the family beautifully installed by Queen Mother Begum Noor Bano and the current queen of Rampur, Begum Yaseen Ali Khan. Built in the classic British Raj style of architecture, with open verandahs circling the palace, Noor Mahal is where the heart of the family resides.

A painting of Bahadur Shah Zafar from the collection of the library

The Raza Library is the crown jewel of the Rampur dynasty. It stands tall and imposing, a precursor to the Indo-Saracenic architectural style, ensconced in acres of manicured gardens. The erudite Rampur nawabs had a passion for learning and collected over 22,000 manuscripts since the library was established in 1774 by Nawab Faizullah Khan.

They were also great promoters of women’s education. Begum Noor Bano, a descendant of Uzbekistan royalty, brought several manuscripts to Rampur as her bridal gift to the family. Today, the Raza Library remains one of the most important repositories of Indo-Islamic learning in South Asia. Its range of manuscripts stretches from Persian to Arabic, Pashto, Sanskrit, and Urdu. The collection includes the al-Qurani Majid, a priceless manuscript dating to the seventh century AD, and an illustrated Ramayana translated to Persian around 1715 AD.

Navaid bhai takes his daughter-in-law on a tour of the treasures of Rampur

Firm believers in the value of secularism and progressive thinking, the Rampur Nawabs were the only Islamic kingdom where the coronation ceremony was performed by a Hindu Brahmin pandit. With the advent of industrialisation, the far-sighted rulers realised that agriculture alone could not sustain the economy. Hence, the land was leased out to several manufacturers, including a distillery that produces the fabulous Rampur Single Malt Whisky today. With the birth of democracy in India, the instinct of the sovereign ruler of the time was to enter politics or the armed forces. Navaid bhai’s grandfather, Nawab Raza Ali Khan, was the honorary colonel of two infantries and an armoured regiment that participated in World War II to protect what was to become Indian territory post Independence.

Nawabzada Haider Ali Khan and his bride Shaukat Zamani Begum

Queen Mother Begum Noor Bano was the first female member of the family to successfully contest elections and win the seat of Rampur. This began a new era in the lives of the Rampur family. The seat of the nawabs was then moved to Noor Mahal so that they could move a little away from the swiftly expanding city of Rampur. This brings us to the present day when I find myself at this stunningly historic haveli to celebrate the wedding of Nawab Kazim Ali Khan’s second son.

The wedding portrait of Nawab Kazim Ali Khan and Begum Yaseen Ali Khan

The year 2020, with all its woes, brought this one joyous occasion for Navaid bhai to gather an intimate group of family and friends and celebrate the nikah of his second son, Haider Ali Khan, to the beautiful Shaukat Zamani Begum. Sufi music composed by Navaid bhai’s grandfather fills the haveli. An incredible performance of a whirling Sufi dancer puts us in a delicious trance. The exotic aroma of Rampur’s extraordinary cuisine titillates our olfactory nerves. And the melting flavours of the famous chapli kebab make our palates spiral into ecstasy. As our senses are soothed into sublime languor through three days of feasting, dancing, laughter, and love, we awake to the nikah on the final morning.

The pure pageantry of the ceremony is a joy to behold. Begum Zamani is clad in an intricately embroidered sharara that requires three bridesmaids to carry it; Nawabzada Haider is dressed up in his Pathan grandeur, with the family’s bejewelled heirloom sword; Navaid bhai is in a stunning rose ensemble and Begum Yaseen in delicate beige—the scene belongs to a different time, a few thousand years before 2020.

The dynasty is inclusive as always, and the rites are performed in Shia and Sunni traditions. And then the gentle, lilting sound of “Qubool hai” from the bride’s veil confirms her assent to the marriage to Nawabzada Haider, sending the guests into raptures.

The Pathani nawabs of Rampur have always adopted the Hindu rituals of their homeland, so they include a henna ceremony and an evening of dancing to celebrate the union.

Begum Zamani clad in intricately embroidered sharara for her nikah

The ceremony verifies everything the nawab has told me about his family, “Of the 300-odd sovereign states of the Union of modern India, there are only a dozen Islamic royal families. Ours has always believed in educating our women, and we have forever held a deep passion for art, literature, and music.” Rampur sparkles as a shining example of myriad traditions evolved into a singular culture, which spans thousands of years and retains a resplendence of its own in modern India.

The writer is the founding partner of  Welcome Home Luxury Real Estate Services in New Delhi.

source: http://www.travelandleisureasia.com / Travel and Leisure / Home> Hotels / by Sush Clays / January 20th, 2021

In Kerala, a dhow boat is sewn together to be showcased at the FIFA World Cup, Qatar

Business & Economy, Museums, Libraries (wef. April 16th, 2022), World Opinion, , , , , , , , , ,

Kozhikode, KERALA :

India and Qatar celebrate their age-old maritime ties by showcasing a handcrafted dhow at the FIFA World Cup, as part of the Gulf Arab nation’s traditional boat festival.

P.O. Hashim, MD, M/S Haji PI Ahmed Koya, Kozhikode, handing over the dhow made by their company to Ahmed al-Hitmi, director, Katara beach department, in Doha, Qatar. | Photo Credit: Special Arrangement

India is reiterating its age-old maritime ties with Qatar, at the ongoing FIFA World Cup 2022, through a handcrafted dhow made by M/S Haji PI Ahmed Koya, a family-run shipbuilding company in Kozhikode.

Held under the patronage of Sheikh Tamim bin Hamad al-Thani, Emir of Qatar, and organised by The Cultural Village Foundation Katara, the 12th edition of the Katara International Dhow Festival in Doha is one among the many off-field events scheduled by the FIFA World Cup. The festival, held between November 20 and December 18, features dhows — boats with a long and thin hull, and one or two masts for sails, commonly used in southern Asia and eastern Arabia — from nine countries, including India, Kuwait, Qatar, Oman, Saudi Arabia, Iraq, Greece, Zanzibar and Turkey.

The Indian pavilion is exhibiting two 20-foot long boats, in addition to displaying boat materials and models, which are for sale.

“My grandfather started this company in 1885, and we have been making boats to order for clients in the Gulf countries for over 130 years. It is a special year for us, because we have built a baghlah dhow for the Qatari government using vintage technology. It showcases our boat-building heritage on an international stage,” says PO Hashim, managing director of the firm, who is in Doha for the handover.

The company also maintains a Dhow Museum of equipment and memorabilia related to the wooden vessels in Kuttichira, Kozhikode.

The dhow built by M/S Haji PI Ahmed Koya, Kozhikode, seen in the boatyard before despatch. | Photo Credit: Special Arrangement

How to stitch a boat

The baghlah (Arabic for mule), measuring 27 feet, is an example of a sewn boat, where craftsmen thread wooden planks together using special coconut-fibre ropes. The technique predates the era of metal fastenings, and samples of sewn boats can be seen in many ancient civilizations, each using a different methodology.

Good quality timber and skilled shipwrights made Beypore in Kerala a magnet for Arab countries, attracting craftsmen from Yemen’s Hadrami tribe and the Omanis from the 15th century. Known as uru in Malayalam, the Beypore dhow was the main form of transport along the spice routes of Malabar and Arabia.

“We were inspired to make this dhow after seeing a similar model made in Oman decades ago,” says Hashim. The Qatar-commissioned boat being displayed at the festival was manufactured at the company’s Pattermadu dhow-making unit at Chaliyam village in Kozhikode.

Over six to seven months, from November 2021, craftsman Gokul Edathumpadikkal and a team of shipwrights were busy assembling the six-foot deep and seven-foot wide vessel, using teak sourced from Nilambur. Most of the carpentry and detailed carving on the outer planks have been done manually.

A dhow is typically built from the outside hull inwards. Shaped planks of wood are connected at the edges in a clinker style, and the overlapping sections are sewn together with coir to form a flexible structure. Internal framing is provided for additional rigidity.

Hashim says that their dhow is made with 2,300 hand stitches of fibre ropes through 5,000 holes to secure the planks. It was shipped by container and handed over to Ahmed al-Hitmi, director, Katara beach department, in Doha, last week.

“Qatar has been actively promoting the dhow as a symbol of the country’s culture and economy before the oil boom. We have been participating in Qatar’s annual dhow festival for 10 years,” he says.

Sailing away

The work of the special dhow using coir rope in progress at Chaliyam. | Photo Credit: Special Arrangement

At one time, there were some 80 types of dhows in the Arabian Gulf and Oman but only about six are still in use today, albeit with engines rather than sails. “There were many types of sailing dhows, ranging from big ocean-going vessels to small inshore fishing boats. They were used for trading from the Arabian Gulf to countries as far away as China, where pearls were exchanged for silk and other luxury items. Each year, fleets of dhows set out for the pearl-fishing grounds in September, returning three months later. The last of the sailing dhows were replaced by engine-powered boats in the 1950s,” says writer Fran Gillespie, who has authored several books on Qatar’s history, culture and archaeology.

Traditionally built dhows, powered with engines, are still in use in the Arabian Gulf for fishing and tourist excursions.

Katara, a sprawling beach promenade in Doha, will be the venue for marine shows, competitions, workshops for children and craftsmen in addition to special performances and operettas by folk troupes through the month as part of the festival.

For the World Cup, flags of the nations of the 32 qualified teams will be put on dhow masts to sail past the Doha Corniche and Museum of Islamic Art (MIA) reaching there by sunset on all days.

“The dhow festival, based on Qatar’s pearl-diving, fishing and maritime history is deeply intertwined with emotion and pride in the hearts of several generations,” says Salem al-Marri, Director of public relations and communications, Katara.

source: http://www.thehindu.com / The Hindu / Home> Society / by Nahla Nainar / November 28th, 2022

Two-century-old Indian Quran manuscript on display in Jeddah

Amazing Feats, Arts & Crafts / CraftsPersons (wef. January 14th, 2025), Arts, Culture & Entertainment, Books - Holy Quran, Koran / Translations, Commentaries / by Indian Muslims (wef. February 11th, 2025), Calligraphers of India (wef. Jan 05th, 2025), Museums, Libraries (wef. April 16th, 2022), World Opinion, , , , ,

INDIA :

Indian calligrapher Ghulam Mohiuddin transcribed this manuscript.

pix: SPA

Jeddah:

A two-century-old Quran manuscript, transcribed in India, is now on display at the Islamic Arts Biennale at the Western Hajj Terminal of King Abdulaziz International Airport in Jeddah, Saudi Arabia.

Indian calligrapher Ghulam Mohiuddin transcribed this monumental Quran manuscript on the 6th of Muharram, 1240 AH (August 31, 1824 AD) in northern India. It was designated as a waqf (endowment) for the Prophet’s Mosque in Madinah, reflecting India’s deep historical ties to Islamic art and heritage.

Measuring an extraordinary 139.7 × 77.5 cm, the manuscript is embellished with gold, deep-colored pigments, and a cover originally encrusted with rubies, emeralds, turquoise, and peridot, making it one of the rarest Quran copies on display, the Saudi Press Agency (SPA) reported.

The text is written in black Naskh script, with a Persian translation in red Nastaliq, showcasing the Indo-Persian calligraphic style of the era.

Historical records indicate that the manuscript arrived in Madinah in the mid-13th century AH and was initially placed near Bab As-Salam before being moved to the mosque’s treasury during restoration in 1273 AH (1857 AD).

In 1302 AH (1884 AD), it was rebound by Hajj Yusuf bin Hajj Masoom Nemankani, a scholar and manuscript expert from Uzbekistan who later settled in Madinah.

Now preserved at the King Abdulaziz Complex for Endowment Libraries in Madinah, this rare Indian-transcribed Quran is a key attraction at the Biennale, celebrating India’s historical ties with the Islamic world and its legacy of artistic excellence.

source: http://www.siasat.com / The Siasat Daily / Home> News> Middle East / by Sakina Fatima, X / March 12th, 2025

Are you a lover of qawwali? Then Yousuf Saeed’s Cinema Qawwali Archive is for you

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NEW DELHI :

An online database, it is a collection of qawwalis in cinema, from talkie days to the present.

The popular qawwali, ‘Teri mehfil mein kismat azamakar’, from Mughal-e-Azam | Photo Credit: Special Arrangement

The qawwali, a musical genre closely associated with Islamic Sufi tradition, has evolved over the generations to include not just devotion, but romance, comedy and even social commentary in its fold.

Its journey from the courtly environs of erstwhile princely salons, to the dargahs, and then into the Hindi film industry, has largely gone undocumented, though the transition is still in progress. However in recent weeks, the Cinema Qawwali Archive, an online database curated by Delhi-based independent filmmaker and researcher Yousuf Saeed, has been reviving interest in this pop culture import.

“Qaul means a saying or spoken phrase [in Arabic and Urdu]. Those who sang a qaul were called qawwals. All qawwali lyrics may not necessarily send you into a trance, some can also be subtle. But the singing style is surely bold. Off-hand, most people can recall only around 10-20 qawwalis in Hindi cinema, but the actual number is much bigger,” says Saeed in a phone interview.

‘Parda hain parda’ from Amar Akbar Anthony

Working on the database for a decade, Saeed has compiled 800 qawwalis so far, with the earliest going back to the 1930s, and latest, until 2022. “The ‘talkie’ pictures came to India in 1931; though the original movies from the early 1930s are lost forever, I did manage to find some from 1936, with unusual names like Miss Frontier Mail (starring ‘Fearless’ Nadia), and the 1939 film Brandy Ki Botal,” says Saeed.

Poetry of the past

Saeed began noticing the qawwali’s ubiquity in Hindi films while working on a series of documentaries on Sufi poet and musician Abul Hasan Yamin-ud-din Khusrau, also known as Amir Khusro (1253–1325 AD). “I realised that quite a few of his qawwalis had been lifted and modified for Hindi films, so I started noting them down, and soon, the list grew to 400 songs. I wanted to make them available on a common database in chronological order,” he says. Among these is the qawwali ‘Zihale Miskin’ sung by Lata Mangeshkar in Ghulami (1985). A simplified version of Khusro’s original, the lilting composition retains the poet’s penchant for multi-lingual lyric arrangements.

The inimitable Nusrat Fateh Ali Khan | Photo Credit: Getty Images

“’Zihale Miskin’ is very popular, and unusual, because it has one line in Persian and one in Brij Bhasha. Then there are many of Khusro’s Dohas (couplets) that are used in qawwali songs quite often,” says Saeed.

Qawwali, says the filmmaker, is a free-floating art that allows singers and lyricists to combine several genres and poetic forms in a seamless composition. Besides YouTube, Saeed has picked out his selections from DVDs and VCDs (remember those?). “I haven’t had a problem with copyright so far, since quite a few of the songs are already in the public domain. But it’s amazing how I keep discovering new qawwalis everyday. My latest is ‘Shikayat’ from last year’s Gangubai Kathiawadi,” he laughs.

Qawwali down the ages

Lata Mangeshkar and Asha Bhosle have sung some popular qawwalis | Photo Credit: The Hindu Archives

Saeed categorises the film qawwali of the 20th century into three periods. The first starts with the black-and-white films of the 1940s until the 1950s, when the lyrics showcased a literary flair for Urdu, by adding ‘ghazals’ into qawwalis. The second stage starts with the coming of colour films, when the qawwali too literally added some hues to its own repertoire. “A lot of things were happening in the 1960s, ‘70s and ‘80s, when qawwalis became more of a device to move the plot ahead. In some films, for example, a qawwali would be staged to highlight comedy, in the backdrop of a fight sequence, or to convey romance between characters,” he says.

The mass entertainer Amar Akbar Anthony (1977), for instance, uses the qawwali both for fun (‘Parda hai parda’) and spirituality (‘Shirdi wale Sai Baba’), to good effect.

The third phase started in the 1990s, when Pakistani singer/songwriter Nusrat Fateh Ali Khan and India’s A.R. Rahman brought in sea-change by modernising the qawwali with electronica and smooth singing.

Teri Mehfil Mein | Lata Mangeshkar, Shamshad Begum | Classic Duet | Mughal-E-Azam | Bollywood Song

Comment on society

Yousuf Saeed | Photo Credit: Sandeep Sharma

The qawwali has become a social marker of sorts in films, says Saeed, creating a Muslim stereotype where the singers wear slanted fur caps, a kerchief around their neck and clap in a certain style. The Bollywood ‘Muslim social’ film that featured stories with veiled damsels courted by sherwani-clad gentlemen (Mere Mehboob, 1963) was born out of this need to appeal to family audiences from this community.

Nutan in the famous qawwali, ‘Nigahen milane ko ji chahta hai’ from the film Dil hi to hai | Photo Credit: Special Arrangement

Female singers have also had strong showing in this genre, from ‘Aahen na bharin shikve na kiye’ (Zeenat, 1945), and ‘Aaj teri mehfil mein’ (Mughal-e-Azam, 1960) to Shikayat’ (Gangubhai Kathiawadi, 2022), all showcasing the skills of chanteuses Sudha Malhotra, Lata Mangeshkar, Asha Bhonsle, Shamshad Begum, and Archana Gore.

Linguistic gymnastics

The Cinema Qawwali Archive also helps visitors to understand the literary changes over the years. “It’s inevitable that the linguistic purity of the early qawwalis is no longer there. But new words like ‘Maula’ and ‘Allahu’ and Arabicised Urdu have become more common in film qawwalis, especially as a choral element. Off the screen, in private qawwali mehfils, singers are often known to sing certain words or phrases again and again on the patron’s farmaish (request) for him or her to attain ecstasy,” he says.

Music director A.R. Rahman gave qawwali a distinct twist with Turkish, Moroccan and Syrian Sufi rhythms. | Photo Credit: RAVINDRAN R

Rahman’s infusion of Turkish, Moroccan and Syrian Sufi rhythms into his songs has helped the qawwali reach out to both the South Asian diaspora and Westerners, says Saeed. “The film Rockstar (2011) made qawwali singers at Nizamuddin Dargah famous, with tourism developing around the shrine. But interestingly, cinema has also used qawwali for its own purpose, by taking it into a secular space,” says Saeed.

Hoping to publish a companion volume on the Cinema Qawwali Archive soon, Saeed says, “People think that the qawwali is dying out, but this isn’t true. They will continue to be written and performed because film directors find it a very fascinating and unique form. Qawwali weaves the story together and keeps it going.”

ROCKSTAR: Kun Faya Kun (Full Video Song) | Ranbir Kapoor | A.R. Rahman, Javed Ali, Mohit Chauhan

source: http://www.thehindu.com / The Hindu / Home> Entertainment> Music / by Nahla Nainar / July 10th, 2023

Urdu and educational institutions make this town ‘Aligarh of the south’ 

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Vaniyambadi (Tirupattur District), TAMIL NADU :

Urdu-speaking Muslims in Vaniyambadi trace their roots to two historical periods: the Deccan sultanates that popularised ‘Dakhni’ and Tamil-speaking migrants who reached the town from Thanjavur, Madurai and elsewhere in present-day Tamil Nadu in the late 19th Century and took up the language for survival and prestige.

The Anjuman-e-Khuddam-ul-Islam and Islamiah Library houses over 6,000 Urdu books.  | Photo Credit: Nahla Nainar

Surrounded by hill stations and on a route that puts it in close connection to Chennai, Bengaluru and the Kolar gold fields, Vaniyambadi in Tirupattur district is known as a hub of Tamil Nadu’s leather industry. It also enjoys a reputation of being ‘Aligarh of the south’, for its affinity to the Urdu language and the many educational institutions thriving here since the 19th Century.

Earlier this year, the National Council for the Promotion of Urdu Language (NCPUL) held the 25th All India Urdu Book Fair at the Islamiah College in Vaniyambadi to emphasise this inter-mingling of culture and linguistics of north India and the Deccan plateau in modern Tamil Nadu.

Urdu-speaking Muslims here trace their roots to two historical periods. First, the Deccan sultanates, notably Bijapur and Golconda in the 15th and 16th Centuries, that popularised ‘Dakhni’, an early form of Urdu of the region written in adapted Arabic script. Second, a sub-division of Tamil speaking migrants (earlier known as ‘Tamil Dakhni’) who reached Vaniyambadi from Thanjavur, Madurai and elsewhere in the present day Tamil Nadu in the late 19th Century and took up the language for both survival and prestige.

“Since Vaniyambadi was a politically vibrant place, Urdu gave people here a link to the north during the Independence movement. The leather trade took migrant Tamil leather merchants to Andhra Pradesh, Karnataka and Maharashtra, where Urdu was a necessity. Teachers from Deoband in Uttar Pradesh, at the seminaries and madrassas in this district, who spoke Urdu [with a north Indian dialect] also added to the predominance of the language,” says D. Abul Fazal, Assistant Professor, Department of History, Islamiah College.

A tool of assimilation

Urdu helped the Nawabs of Arcot make their presence felt politically with the British authorities. The Khilafat Movement (1919-1922), a campaign in India which opposed the British policy against Turkey during the First World War, also galvanised many Tamil-speaking Muslims to adopt Urdu and promote it as a pan-Indian language. “There are many families here who have a clear memory of their Tamil roots, before they ‘became’ Urdu-speakers, but most of the evidence is anecdotal. Over time, a social assimilation developed among the Dakhni Urdu speakers and Tamil Dakhnis,” explains Mr. Fazal.

In his book Dravidian Sahibs and Brahmin Maulanas-The Politics of the Muslims of Tamil Nadu, 1930-1967, S.M. Abdul Khader Fakhri notes that despite the internal tensions, “Tamil Muslims of the Arcot region were to make a major contribution to Urdu literature.” Writers such as Kaka Abdul Azeez Faheem (1898-1943), Lappai Khateeb Mohamed Azam ‘Maqbool’ (1898-1958) and Bangi Abdul Qadir Daanish Farazi (1922-1981) came up with a canon that has added heft to southern Indian Urdu literature.

Educational push

With Vaniyambadi emerging as the mercantile capital of the Arcot region during colonial times, wealthy businessmen started promoting both religious and secular education to improve social conditions. Madrasa-e-Mufeede-Aam, founded in 1887, is still functioning. The Vaniyambadi Muslim Educational Society (1901) established the Madrasa-e-Islamiah in 1903, with just three pupils. With its heritage redbrick building with vaulted arches and wrought iron spiral staircases, complemented by a new block, the school today offers classes to over 2,000 students in the Urdu, Tamil and English medium of instruction.

Islamiah College, mooted in 1916 by Vaniyambadi’s philanthropists, the Nizam of Hyderabad and the British, was founded in 1919 by local business leaders after the Nizam and the British withdrew their support. It is among the first Islamic institutions to offer “secular education” in the region.

Linguistic realities

Though Urdu swirls through conversations everywhere, with its typical Dakhni inflections playing off on Tamil (people take leave with the salutation aatun, quite similar to Tamil varen, roughly translating as ‘I will be back’), the language’s predominance is on the wane, says a section of residents. The Urdu mushaira (poetry gathering) remains a popular literary pastime in Vaniyambadi. But many Urdu speakers here do not know how to read or write the language. And a growing number has realised the importance of learning Tamil for reasons of employment and social integration.

“Until quite recently, there was a misconception in our region that only those who spoke Urdu were Muslims,” says A. Rizwana Shakil, an Urdu-speaking community activist and freelance journalist in Vaniyambadi, who writes in Tamil. A product of Tamil-medium education, Ms. Shakil says, “I have always felt Tamil, or for that matter any tongue, can be learned if one makes a sincere effort. Being bilingual has allowed me to translate manuscripts and also interact more easily with women from other communities,” she says.

“I learned Tamil after going to Chennai for my job. Everyone in Vaniyambadi, irrespective of their background, was always more comfortable speaking in Urdu,” says K. Ahmed Ehsan, who also chronicles the history of Vaniyambadi through his writings.

Literary heritage

The ‘K’ in Mr. Ehsan’s name refers to “Krishnagiri”, a nod to the migrant tradition of incorporating places or occupations in one’s official name. “You can find names prefixed with ‘Malayalam’, ‘Neyvasal’, ‘Madurai’ and ‘Cholavaram’, as also with professional labels like ‘yanaikar’ (elephant owner) or ‘kuthiraikar’ (horse owner) in the names even today,” muses Mr. Ehsan.

His great grandfather Krishnagiri Abdul Hameed was a well-known Urdu poet and one of the founders of Madrasa-e-Niswan (women’s school) in 1907.

Among Mr. Ehsan’s collection of rare books is Armaghan-e-Shaadi, (Gift from a Marriage), a travelogue compiled in 1927 by Dr. Khateeb Sir Ahmed Hussain, also known by his title Nawab Amin Jung Bahadur, originally known as Ahmed Hussain, from Vaniyambadi, who served the government of the Nizams Mahbub Ali Khan, Asaf Jah VI, and Mir Osman Ali Khan and Asaf Jah VII, of Hyderabad.

“The book describes the marriage of the Nawab’s son and the journey of the family entourage from Hyderabad to Madras for the occasion. With the dilution of Urdu learning, many such volumes that recorded social events of the time have also vanished,” he says.

The Anjuman-e-Khuddam-ul-Islam and Islamiah Library is home to over 6,000 books in Urdu on a wide range of subjects. “In its heyday, when at least 250 people used to drop by daily, we used to send back readers for want of space. But with people going online now, we hardly get 20 visitors these days,” says T.M. Abdul Ravoof Khalid, president of the library.

Established in 1939, the Anjuman used to be a popular gathering spot for political activists and students, said Mr. Khalid. “There was a craze for the Jasoosi Dunya (Detective World) novels by Ibn-e-Safi. We also have books published by Aligarh-born scholar and printer Munshi Nawal Kishore,” he adds.

With many Qalami books (manuscripts handwritten in Urdu calligraphy) beginning to show signs of age, the library has started creating a digital archive.

No visit to Vaniyambadi is complete without sampling its famed biryani. The delectable preparation of rice and meat cooked in a savoury confluence of flavours is irresistible. And, quite untouched by linguistics.

source: http://www.thehindu.com / The Hindu / Home> News> Tamil Nadu / by Nahla Nainar / August 18th, 2023

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

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

Rare 1900s Urdu typewriter, manuscripts displayed at exhibition in Hyderabad

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Hyderabad, TELANGANA :

Exhibition showcases rare literary treasures, including 1937 Osmania University textbook and 1931 Urdu translation of Goethe’s Faust.

  Rare books and manuscripts on display at exhibition in Hyderabad

Hyderabad: 

Book lovers and history enthusiasts in Hyderabad were in for a rare treat as The Kabikaj Foundation in collaboration with the Deccan Archives Foundation hosted an exhibition of rare books and manuscripts on Friday, February 7.

The exhibition took place at Thrivesome Cafe and Community, Jubilee Hills which showcased a curated selection of literary treasures, including a 1937 Osmania University history textbook, a 1931 Urdu translation of Goethe’s Faust, Masnavis of Maulana Rumi works from the historic Nawal Kishore Publications, and rare prints from Hyderabad’s now-extinct presses.

The exhibition was organised to commemorate the birth anniversary of renowned Hyderabad poet Riasat Ali Taaj (1930–1999). The exhibition featured a curated selection of books from his collection, preserved by his family and presented by his grandson, founder of The Kabikaj Foundation, Riasath Ali Asrar.

Rare literary gems on display at Hyderabad exhibition

The Hyderabad exhibition showcased a remarkable collection of rare books and manuscripts, including:

  • A mid-1900s Urdu typewriter (Remington Portable 5), a rare artefact highlighting the evolution of Urdu script in typewriting technology
  • A 100-year-old Masnavi of Mawlana Rumi, Mirat-ul-Masnavi, published by Azam Steam Press, Hyderabad
  • A 1937 history textbook for matriculation, from Osmania University, featuring a 1937 South Asia map and the original Osmania University logo
  • Early and first editions of Urdu translations of Goethe’s Faust and Conan Doyle’s The Poison Belt from the early 1900s.
  • Rare lexicons, including:
    • Farhang-e-Asafiya (1970)
    • Dakhni Urdu ki Lughat (1969)
    • Lughat un Nisa (1917)
    • Kalaam-e-Nanak ma’ Farhang (1970)
    • Ruq‘at-e-Alamgeeri, a collection of letters by Mughal Emperor Aurangzeb, published in Hyderabad in 1911, with references to the first Asaf Jah of the Asaf Jahi dynasty.
    • An 1893 Ottoman-era Arabic edition of Alf Laylah wa Laylah (The Arabian Nights), published in Egypt.
    • Nawal Kishore publications, including:
      • Singhasan Batteesi (a collection of Indian folklore, 1953).
      • Masnavi-e-Bustan of Saadi Shirazi (a 150-year-old edition).
    • Tulsi Das’s Ramayan in Perso-Arabic script, published in 1913.
    • Justice Syed Mahmood’s Urdu translation of the 1872 Law of Evidence Act, published in 1893.
    • Transactions of the Indian History Congress: Fifth Hyderabad Session (1941) and The Hyderabad Code (1951).
    • A mid-1900s Urdu typewriter (Remington Portable 5), a rare artefact highlighting the evolution of Urdu script in typewriting technology.

A mid-1900s Urdu typewriter (Remington Portable 5) (Photo: By Arrangement)

Young Urdu poet Riasath Ali Asrar provided a detailed commentary on each book, guiding visitors through their historical and literary significance.

As part of the Kabikaaj Foundation’s ongoing efforts to raise funds for book preservation, a series of postcards featuring artwork and inscriptions from the rare books on display were available for purchase at the Hyderabad exhibition. Those with a passion for history, preserving culture and literature would be able to take home a unique piece of literary history which would in turn help in supporting the foundation’s vital work in archiving, digitising, and restoring rare manuscripts.

A series of postcards featuring artwork and inscriptions from the rare books on display (Photo: By Arrangement

Established in Hyderabad in December 2021, The Kabikaj Foundation is dedicated to preserving and promoting rare books and manuscripts of literary, cultural, historical, academic, religious, and traditional significance, organising exhibitions and events bringing together people with similar passion.

source: http://www.siasat.com / The Siasat Daily / Home> News> Hyderabad / by News Desk X / February 08th, 2025

The forgotten treasure that brought a Silk Road city back to map: ‘Changing notions of a warzone’

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Kargil, LADAKH :

In the aftermath of the Kargil War, Muzzamil Hussain’s family unearthed a treasure of Silk Road artefacts in their ancestral property near Kargil’s bazaar.  

At the request of Hussain’s ailing grandfather, the family inspected an old property near Kargil’s bazaar.(Pixabay)

In 1999, during the violent onset of the Kargil War, Muzzamil Hussain and his family fled their hometown in Ladakh and sought refuge in the remote Suru Valley. The conflict, which left a lasting imprint on the region, marked a turning point in Hussain’s life. Upon returning to Kargil after India claimed victory, a significant discovery awaited the family, changing their lives forever.

At the request of Hussain’s ailing grandfather, the family inspected an old property near Kargil’s bazaar, originally built by his great-grandfather, Munshi Aziz Bhat. Behind hand-carved wooden doors sealed with a rusty latch, they discovered a trove of artefacts, including silks from China, Persian rugs, silver cookware from Afghanistan, Tibetan turquoise, and luxury items from London and New York. The collection would later be recognised as one of India’s finest private Silk Road relics.

Preserving the past

Initially unsure how to handle the artefacts, the family received guidance from anthropologists Dr. Jacqueline Fewkes and Nasir Khan from Florida Atlantic University in 2002. Recognising the collection’s historical significance, they encouraged its preservation, according to the BBC.

This advice led to the establishment of the Munshi Aziz Bhat Museum in central Kargil, overseen by Hussain’s uncles. The museum showcases hundreds of Silk Road artefacts, such as 18th-century Ladakhi sheep-horn bows and 19th-century Chinese copper pipes.

“The Munshi Aziz Bhat [museum] doesn’t have to, and should not, be the British Museum or the Smithsonian because it offers its own perspective that is invaluable to both local and global audiences,” Dr. Fewkes stated. “The stories are focused on identities that are significant to the descendants … family and local histories provide an alternative understanding about the past.”

Carrying forward a legacy

While his uncles manage the museum’s daily operations, Hussain dedicates his efforts to researching and tracing his family’s Silk Road heritage. He believes these initiatives help reconnect the local community with its roots.

“In places impacted by war, like Kargil, there is often an identity crisis and lack of pride,” Hussain remarked. “Tourism can be a powerful tool for healing. When visitors appreciate your history and heritage, it fosters a sense of pride.”

Born in Leh in 1866, Munshi Aziz Bhat—Hussain’s great-grandfather—studied in Skardu, now in Pakistan. He later established a thriving trade hub in Kargil, featuring shops, an inn, and stables for long-distance traders arriving from places such as Lhasa and Yarkand.

At its peak, this hub connected Central Asia, mainland India, China, Europe, and the Americas. However, the 1948 partition between India and Pakistan shut down trade routes, effectively ending Bhat’s prosperous business. The property remained locked for nearly half a century.

In 2013, Hussain and his brother Tafazzul launched Roots Ladakh, a travel company promoting the region’s cultural and natural heritage. While most tourists visit Leh, Hussain aims to highlight Kargil’s historical significance.

“Our vision is to change the preconceived notion of Kargil as a warzone through the lens of heritage,” Hussain explained.

Hussain frequently travels along the perilous Zoji La pass, connecting Kashmir to Ladakh—a route still considered one of the world’s most dangerous.

A new chapter for Kargil

The family’s efforts continue to reshape Kargil’s image. Hussain’s engagement with visitors mirrors the legacy of his ancestors, who once hosted traders from across the globe.

“I reminisce a lot about my ancestors and the interesting people they must have met. Kargil today is still a transit location, just like in the past, and I feel like I am continuing that legacy by hosting travelers and guests,” Hussain shared.

source: http://www.hindustantimes.com / Hindustan Times / Home / by Simran Singh / January 30th, 2025

Keeper of the lost culture

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Bhopal, MADHYA PRADESH / Aligarh, UTTAR PRADESH :

Zillur Rahman, a professor, poet and hakim, has established a museum-cum-library in Aligarh to preserve books and artefacts that tell the story of Delhi of yore.

PIONEER: A bust of Ibn Sina, a physician and philosopher, who lived over a thousand years ago, at the Ibn Sina Academy in Aligarh

Nestled in the heart of the city of Aligarh, Uttar Pradesh, is Ibn Sina Academy of Medieval Medicine and Sciences, named after famous scholar of philosophy and medicine Abu Ali Ibn Sina (980 -1037), who lived over a thousand years ago. 

Located at Tijara House, the non-profit, non-government and non-political academy was established in the year 2000 by Professor Syed Hakim Zillur Rahman, an academic and a litterateur from Aligarh. 

A one of its kind museum and library, it was aimed at encouraging and promoting researches and studies in medieval sciences, especially Ibn-Sina’s, as well as arts, culture, poetry among other subjects. 

Notably, Ministry of Ayush, Government of India gave accreditation to the academy in 2004 and promoted it as a Centre of Excellence in 2008. The professor had a mammoth personal library that he had established in 1960s. After Ibn Sina Academy was born, the library became a part of it.

The specialty of this museum lies in its varied collection that includes sofas, crockery, jewels, armours, stamps, mirrors, outfits of princesses, queens and kings as well as turbans worn during battles by historical legends. 

The Zillur Rahman Library houses 32,000 rare books and magazines, 1,100 manuscripts apart from paintings, sketches, citations, artefacts and much more.

RARE: A collection of books on Delhi

The Delhi connection 

There are 7,500 books on Delhi of yore in the library, including on poet Iqbal, dictionaries as old as 150 years, authentic diwaan on Ameer Khusrau, books dating back to 1893, on and by the last Mughal emperor Bahadur Shah Zafar, British Raj–Victorian Era with pictures in lithographs and more. 

But considering Delhi is dry without the ‘zikr’ (mention) of the poetic legacy of Asadullah Khan ‘Ghalib’, the library has dedicated a special space for the poet: “Ghalib Study Centre”.

A galaxy in itself, this part has 1,350 rare books in Urdu, Persian, English and Hindi on Ghalib apart from several special issues in different magazines (called risala in Urdu) which are now available only in this museum. 

For instance, an important old publication called Sooraj (meaning sun) had special Ghalib edition. 

One of the books has illustrations of most of the ghazals he had penned, while in his own Deewan (collection of his authentic shayri) there, Ghalib’s original ghazals had no pictures or illustrations. 

MASTERPIECE: The translation of the book written by Hakim Zillur Rahman

One of the most important collections here is a book by renowned author Shakeel ur Rahman called Mirza Ghalib aur Mughaliyaat, which has illustrations from Muraqqa-i-Chughtai, an illustrated selection of Ghalib’s work by AR Chughtai, a renowned artist of early last century. The illustrations are based on an important topic or issue that the poet raised in his couplet (sher).

Rare books with names like Jihad-e-Ghalib, Ghalib Satrung, Soz-e-Ghalib, his letters in Persian and many more ornate the archive.

Additionally, a book called Naqsh-e-Rung from Pakistan which was brought to India by scholar Urdu litterateur and poet professor (late) Shamsur Rehman Farooqui enriches the book shelves. 

Tehqeeq-nama Ghalib, Ghalib’s ghazal in Persian called Ghazaliayat-e-Farsi, Ghalib, few rare and special issues of magazines like Shama, Nuqoosh, Hunoon, Taar-e-Nau, film magazines, Al-Ilm, Shayar, Kaarvaan with special edition on Ghalib are the other charms.

A rare pocket-sized edition on Ghalib is a popular one.

Travels to Delhi  

Another section on Delhi consists of travels and trips done in Delhi by the authors, travellers and poets of old times. Rare books like Safarnama Dehli and Sair-ul-Manazir provide an inside view of Delhi in the 18th century. 

LEGEND: Bust of a renowned Indian physician Charaka at the academy in a section dedicated to physicians and medicinal plants

Also, over 200 rare books on Delhi’s poets (shayars) in Urdu and important personalities form another gallery here. For instance, there is Aslam Parvez’s award-winning book on Bahadur Shah Zafar, and his another one called Meri Dilli. There is also a book on Hamare Zamane Ki Dehli, Charagh-e-Dilli, Dilli Wale by famous author Salauddin, Aalam mein intekhab-e-Delhi among others.  

Rare and significant books on personalities include those on Hakim Ajmal Khan, Sir Ross Masood, former India President Zakir Hussain, Sir Syed Ahmad Khan, Raja Mahendra Pratap and many more. 

An entire unit is also devoted to all the journals that came out of Delhi during the War for Independence “and those from late 17th century to beginning of 19th century. The Delhi College was established in 1824, with it, all these journals rose to a great height. These form an enticing collection in the museum,” apprises Aftab Najmi, the coordinator and convener at Ibn Sina Academy.

On enquiring why such a large collection in Urdu finds space here, Professor Rahman adds, “Our own language and culture is much better described only in Urdu and Persian. So, it was very important to have a different section on Urdu to give a peep into what Delhi was in olden times.” 

However, countless notable oldest books in English and Hindi on Delhi also enrich the collection on the Capital.

A legacy himself 

Professor Zillur Rahman has 56 books to his credit. The subjects are related to Tib (Unani medicine) and Urdu literature. His books on medical sciences with oldest references (100 to 200 years old) are immensely popular. He is also a poet and an ardent admirer of Urdu poets of yore. He has also edited Diwan-e-Ghalib and many books on Urdu shayri. So far, 11 books have been written on him by students from different parts of India and globe in Arabic, Urdu and English. There are two academies, in Meerut and Bhopal, named in his honour. A part of the library has books on Zillur Rahman’s own family and their contribution to academics, medicine, poetry and culture. 

For the next generation

On why he decided to make such a rare museum and library under one roof, Rahman says, “I was just a teacher at AMU. I had no money like businessmen to construct roads and hospitals so I decided to build this museum and library to help those who want to study but have neither books nor a place for the same. I want the current generation to know that books on all our glorious histories and personalities were penned in Urdu before 1947. 

ICONIC: A portrait of Mirza Ghalib at the library, which boasts of rare works on the Delhi-based poet

“So, our generation has to know Urdu to understand their buzurgs (elders) and what charismatic works they had done. Our current generation, which doesn’t know Urdu, is like a blackboard. Anyone can write anything on it and it doesn’t impact them because they are so ignorant of legacies of their own language.”

Professor Rahman has travelled abroad 44 times. He visited Greece, including its capital Athens, Samarkand and Bukhara in Uzbekistan, Spain, Turkey, Germany and other countries. 

“I went to Iran 11 times to gather books and study how it has preserved its arts and culture, literature, medicine and environment,” he says adding that children of every country know their mother tongue and can read and write in it. 

“India’s children, especially the new Muslim community, is ignorant of its own legacy in Urdu.”

The Ibn Sina Academy has a tremendous collection of Islamic sciences and Islamic medicines. The professor has procured them from across the globe. 

“Some are bought, some gifted and some requested and begged for. Hamaare 3,200 hazaar kitaabon mein, Ghalib ka collection jo hamaare paas hai vo duniya mein kisi ke paas nahi hai (No one in the world has the rare collection on Ghalib that we have among our 32,000 books). Even Delhi’s own Ghalib Institute and Ghalib Academy visit us and take photocopies of the rare material they require. We have made our academy work on Delhi’s poets, littérateurs, historical buildings and monuments,” he adds. 

Most books, he adds, are from Iran, Samarkand and Bukhara. 

“The richest in education, philosophy, medicine and culture is Uzbekistan but it could not present it to the world, the way Iran did.”

Why Delhi in Aligarh?

Why Delhi forms a special section at his library, has its reasons. 

“Delhi was always the capital of India, be it during the Mughal, British eras or post-Independence period. So, it has always been not only a melting pot of cultures but also an abode for the best of poets, authors and travellers. The number of academics, authors, sufis, litterateurs, shayars (poets), lovers of arts and music and academic institutions that Delhi had, no other capital in the world has it till date,” he reasons with pride. 

To know Delhi better, he suggests books penned by the renowned Dehlvi family. 

For instance, there is Dilli jo aik shahar thaa by Shahid Ahmad Dehlvi, who was born in Delhi in 1902. 

He wrote extensively on vanishing culture of Delhi which was a symbol of Indo-Muslim culture ruined by violence and blood of the War of Independence. Post Independence, he went to Pakistan and died in 1967.

Waqyaat-e-Darool Hukoomat in three volumes by Bashiruddin Ahmad Dehlvi published from Urdu Academy, Delhi in 1990, and books on 1857 revolution are also there in the academy.

Delhi just got richer by another book by Zillur Rahman — Dilli aur Tibbi Unani which has just come out in Urdu. It is translated in English by Toronto-based Zakaria Virk, titled ‘History of Unani Medicine in Delhi – 17th Century to 20th Century – Biographies of 261 physicians’.

source: http://www.thepatriot.in / The Patriot / Home> Delhi NCR / by Rana Siddiqui Zaman, Delhi NCR / November 15th, 2023