A 17th century mosque in Punjab declared declared as a symbol of religious tolerance by the UNESCO and UNDP has no Muslim worshippers. Called Guru ki maseet (Mosque of the Guru) it is being looked after by the Sikhs.
Its story dates to the early 17th century. When the sixth Sikh Guru, Hargobind Singh, took over the throne, Emperor Akbar’s efforts to bring all religions together had already failed. In the reign of Jahangir, animosities based on religious difference had begun to surface across India.
Soon, Hargobind Singh realized that in the midst of growing tension and threats, only spirituality would not work.
With this idea, Guru Hargobind Singh started wearing two swords on his body. He called them the swords of Piri and Miri. Piri referred to spirituality and Miri to power. He also raised an army to fight wars.
In one of his armed campaigns, his army camped on the banks of the Beas River. Soon a big settlement came up here and it was called Hargobindpur. Today one can reach this place while travelling on Hoshiarpur-Batala Road in Punjab.
The township had people of all religions. Soon a temple and a Gurudwara were built there. There were only a few Muslims there and they had no place of worship. As their numbers were low, building a mosque was not feasible at the community level.
They went to Guruji and told him their problem.
Guru Hargobind Singh instructed his authorities to build a mosque for the Muslims to worship. In no time the mosque was built on a small hillock on the banks of the Beas River. The sound of Azan from the mosque reverberated in the air for the next several hundred years.
Guru ki Maseet at Hargobindpura, Punjab
However, after the partition of India and many Muslims leaving for Pakistan in 1947, this mosque was deserted. All the Muslim families of Hargobindpura had left for Pakistan.
As the mosque was related to Guru Hargobind Singh, the Nihang Sikhs built a Gurudwara there. Today, the sounds of Gurbani resonate there the place every morning and evening.
In the last decade of the twentieth century, Muhammad Rizwanul Haq of the Punjab Waqf Board visited the town and met many Sikh leaders. He requested the Sikhs that since this mosque was built on the orders of Sikh Guru it should be allowed to remain a mosque.
The Sikh leaders consulted historians; they too concurred with the idea of the place being retained as a mosque.
Soon a consensus was reached. Once again the kar seva started and the mosque was renovated. Some people from the Punjab Waqf Board also came there but most of the kar seva was done by Sikhs.
Nihang Sikhs who look after the mosque sitting outside Guru ki Maseet
The mosque was restored to its original shape in 2002.
For its inauguration, the locals invited Imam Maulana Hamid Hussain Qasmi of Amritsar’s Jama Masjid to lead the Eid-ul-Fitr prayers at the mosque.
Even today there is no Muslim living in Hargobindpur and yet the mosque stands tall. Today, Guru ki Maseet is cared for by Nihang sevadars.
In 2003, this historic mosque gained international recognition when UNESCO and the UNDP’s Culture for Peace project highlighted its importance as a symbol of religious tolerance.
(The author is a senior journalist)
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Stories / by Harjinder / April 01st, 2025
Altaf Hussain, Artisan and chief decorator of Ram Leela Utsav
The death of Altaf Hussain, one of the well-known artisans whose family had been involved in decorating the venue of Raas Mela Utsav, a famous cultural event of the city of Cooch Behar of West Bengal is being widely mourned across the state.
Altaf Mian, 70, passed away on Saturday. He was buried in Cooch Bihar, located about 7.5 hours drive from Kolkata.
His family, popularly known as ‘Altaf Mian’, had been organizing the famous ‘Raas Mela Utsav’ of Cooch Behar for a long time.
For forty years, Altaf Hussain was involved in decorating the venue of the Raas Leela Utsav – a play based on the life of Lord Krishna, particularly romantic and naughty interactions with Gopis the local young women, at the Madan Mohan temple every year in November.
Altaf Hussain was famous for designing the archway of the Raas Mela festival.
Even Bengal Chief Minister Mamata Banerjee has expressed deep grief over his death.
Altaf Hussain had not been well for two years. For this reason, his son Aminur Hussain take charge of decorating the ‘Ras Leela Utsav’
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Altaf Hussain was being treated at MGN Medical College Hospital in Cooch Behar.
As soon as the news of his death came in, a big crowd of his admirers gathered at his house in the Harin Chaura area. Hindus and Muslims, children, old and young alike came to pay their respects. Women were seen weeping.
A pall of gloom fell on the city. Chief Minister Mamata Banerjee, joined his admirers in expressing grief and offering condolences to his family.
She also directed the Cooch Behar district administration to bury Altaf Hussain with state dignity.
What is Raas Mela festival?
‘Raas Mela festival’ is an artistic presentation of Lord Krishna’s dance with his consort Radha and gopis of Braj. This dance festival of Radha-Krishna is also mentioned in Bhagwat Purana and Geet Govinda.
The ‘Raas festival’ of Cooch Behar district is quite famous. It lasts a fortnight This ‘Raas Mela Utsav’, which lasts for fifteen to twenty days, starts on 15 November and continues till the first week of December. This ‘Raas Utsav’ is also called ‘Winter Carnival’ in Cooch Behar.
This ‘Raas Mela Utsav’ has been going on in Cooch Behar district for two hundred years. It is said that this happened for the first time during the time of the 17th king of Cooch Behar Harendra Narayan. His descendants celebrated it with pomp and show.
During the time of Raja Madan Mohan, the format of this festival changed. It was during this time that Altaf Hussain’s ancestors were given the responsibility of decorating this festival. For the first time, big arches were erected and this tradition continues.
The attraction of this ‘Raas Mela Utsav’ spread far and wide and people were drawn to see this festival.
So far the Raas Mela Utsav of Cooch Behar was only disrupted twice – in 1912 when cholera disease spread and the second time in 2020 during the Corona pandemic.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Jaynarayan Prasad, Kolkata / March 04th, 2025
Mohammad Hashim, a porter at the New Delhi Railway Station railway station and an eyewitness to the horrific tragedy of stampede in which 18 persons died, tuned into a savior of a four-year old child.
He gets emotional as he recounts how a 4-year-old girl was resuscitated.
“…We were working like any other day when we suddenly heard screams. All of us, all porters, rushed there. We saw children on the floor, women & men running helter-skelter.
#WATCH | Stampede at New Delhi railway station | Mohammad Hashim, a porter (coolie) at the railway station and an eyewitness narrates the scenes he saw yesterday; gets emotional as he recounts how a 4-year-old girl, who he saved, was resuscitated.
“People were screaming. We pulled up a lot of children and brought them out. A few people had died and some others had fallen unconscious. We brought them to the ambulance.
“I rescued out 8-10 children…A woman was crying that her 4-year-old daughter died. I rescued the child and brought her out. Two minutes later, the child started breathing again, and she broke down.
“Her mother burst into tears of joy…We can call ourselves either brave or fools that we too jumped in, risking our lives…We saved several lives…”
He said he and other porters had never seen such scenes in their lives.
“Entire staff, GRP, RPF and porters were working on it…The crowd was for several trains. It happens every day, not just yesterday. But only God knows what happened…But porters helped a lot, there are 1478 porters here…”
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Stories / posted by Aasha Khosa / February 19th, 2025
“When you help someone, you don’t think of his religion or sect; saving a life is human and a duty. Religion also teaches that human life is the most precious thing in the world.”
This is what Farhan Alam, a young lawyer and social worker from Prayagraj, who saved Ramshankar by giving him timely CPR when the former suffered a heart attack during the Mahakumbh at Prayagraj, Uttar Pradesh, said. Cardiopulmonary resuscitation (CPR) is an emergency treatment done on someone who se breathing or heartbeat has stopped.
Last week’s incident came to light when a video of Farhan Alam administering the life-saving procedure on Ramshankar went viral on social media. In the clip, Farhar is seen applying pressure with both hands on the chest of an unconscious Ramshankar as his wife and child are seen crying.
Later it was revealed that Farhan Alam had saved the life of Ramshankar, a devotee who had come to Maha Kumbh.
Speaking with Awaz-the Voice, Farhan Alam said this was not unusual for him. “It was a part of my responsibility that I performed well. The important thing is that I tried reviving him through CPR and Allah helped me.”
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Remembering the incident, he said, “I was posted at the railway station, but one of my colleagues Muhammad Arshad told me about the passing out of a devotee on the walkie-talkie. I rushed there within a few minutes. He was unconscious and his breathing had stopped. I quickly started the CPR procedure. After a few moments of hard work, he started breathing; his heart was beating. As the wave of life ran through Ramshankar, it also rejuvenated the people around – onlookers and most importantly his child and wife.”
Farhan Alam is working with UNICEF on behalf of the Prayagraj-based NGO HAQ that works on child rights. Along with HAQ, he is also the founder of Prim Rose Siksha Sansthan.
Farhan’s interest in volunteering as a social worker comes from his late father Dr. Noor Alam. In 1994, he trained the Railway Protection Force personnel in emergency medical assistance procedures.
However, Farhan Alam says saving life is always a challenge; so it was in the case of Ramshankar. “I can do my best with all the courage I have. The rest is Allah’s will”.
Farhan Alam told Awaz-The Voice that before the Maha Kumbh, he trained Railway Protection Force jawans led by Inspector Shiv Kumar Singh in the run-up to the Mahakumbh. He imparted them training on administering CPR. This was part of the preparations for the Mahakumhb which is expected to be visited by a record 45 crore people.
Farhan Alam says that the Maha Kumbh Mela is the center of the faith of Hindus, but we all respect it and the residents of Prayagraj are ready to take up every kind of responsibility for its smooth conduct as “All devotees are our guests.”
He says being from Prayagraj it’s “our responsibility and duty to protect them till they return from the Kumbh Mela. I believe that this is the Maha Kumbh of brotherhood and communal harmony. There are also Muslims here who volunteer to serve crores of devotees. Muslim volunteers work day and night with great pride to help the devotees.”
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Farhan Alam told Awaz-The Voice that at the Maha Kumbh Mela, there is no difference between Hindus and Muslims. “No one stopped us from serving because of our religion nor did anyone object. We, the people of the city, consider it our social and human responsibility to serve the visitors. We all work with the spirit that we should tackle problems that devotees might face. Volunteers have no religion; they are in the service of humanity.”
Later, Farhan Alam met Ram Shankar in the hospital in Prayagraj. All those in the hospital came to meet and thanked him for his act. However, Farhan Alam was happy to see Ramshankar’s smiling countenance.
Interestingly, Farhan Alam also shared a video clip in which he is seen administering CPR on a devotee at a religious festival on social media.
Speaking as a volunteer, Farhan Alam told Awaz that this incident demonstrated to common devotees how much preparations have been done by the administration for the Mahakumbh.
People are praising Farhan Alam for this deed and calling him the real hero of Mahakumbh.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Stories / posted by Aasha Khosa, ATV / January 30th, 2025
Ten-year-old Alia Nasreen from Nalbari excels in both the Quran and the Bhagavad Gita
Guwahati :
Assam, known for its diversity of races, languages, and cultures, has once again demonstrated the spirit of inter-religious harmony and unity through the remarkable achievements of a young Muslim girl from Nalbari.
Alia Nasreen Rehman, a ten-year-old student from Nalbari’s Shantipur, has captivated her community with her mastery of both the Quranic verses and the Sanskrit shlokas of the Bhagavad Gita. A student of Vivekananda Kendriya Vidyalaya, Alia’s fluency in these sacred texts has made her a symbol of cultural inclusion and mutual respect.
Her father, Mukib-ur-Rehman, believed in the importance of understanding different religions, saying, “I am teaching my daughter the Gita because we all need to know about each other’s religions. We should not shy away from learning and reading anything.”
Mukib-ur-Rehman ensures that Alia receives a balanced religious education. “As a Muslim girl, I am also teaching her the Holy Quran and Hadith. We send her to the mosque to learn Arabic. She prays with me, although she is still very young for formal prayers,” he added.
Alia’s linguistic talent extends beyond spiritual texts. She can fluently recite Arabic alongside Sanskrit verses, impressing both her local community and educators. Her achievements have earned praise from both Muslims and Hindus, reflecting the spirit of coexistence Assam is known for.
However, her family’s progressive approach has not been without challenges. Mukib-ur-Rehman acknowledged that some within the Muslim community have criticised his decision to teach her the Gita. “There are some ignorant people who criticise her, but we ignore their words. We should study everything and remove all kinds of ignorance,” he stated firmly.
Alia excels in academics and the arts. She is a talented dancer, performing in Satriya and Kathak styles, and has won awards for singing and painting. “She has not taken any formal dance training, but this year, I have enrolled her in an art school where she will receive proper guidance,” said her father.
Recently, Alia was honoured with the prestigious Shilpi Sadhana Award from the Qazi Para Club in Behanpur, Nalbari District, for her exceptional talent. This recognition highlights her growing influence as a young ambassador of peace and understanding.
The support of Alia’s parents, Mukib-ur-Rehman and Papuri Begum, has been instrumental in her development. They ensure she receives quality education but also teach her about her culture, religion, and the importance of harmony. “We want her to become a real human being who respects all cultures,” said Mukib-ur-Rehman.
Alia’s story continues to inspire many in Assam, reinforcing the state’s identity as a land of unity in diversity. Her example stands as a powerful message against communal divisions, showing how understanding different faiths can strengthen societal bonds.
source: http://www.clarionindia.net / Clarion India / Home> Editor’s Pick> India> Indian Muslim / by Team Clarion / January 09th, 2025
Muslim Doctors in UP’s Kairana Soothe Blisters of Kanwariyas
Heartwarming display of unity in a city once known for communal tensions
Kairana :
The Uttar Pradesh city of Kairana in Shamli District, once known for its communal tensions, has now become a symbol of harmony and unity.
Muslim doctors in the area are providing medical assistance to Kanwariyas, the devotees of Shiva, during the annual Kanwar Yatra. These doctors are applying the “balm of harmony” by treating the blisters and injuries of the Shiva devotees, showcasing a touching example of communal harmony.
At a bustling medical camp on Kairana Road, Dr. Babar Chauhan, Dr. Syed Nadeem, and Dr. Shavez Rana are dedicated to serving the Shiva devotees. Despite their busy schedule at a private hospital, these doctors make time to volunteer at the camp, providing essential medical care to the Kanwariyas.
Dr. Chauhan reassures a Kanwariya, “Hey Bhole, don’t panic. I have cleaned the blisters and bandaged them with good medicine. Now keep taking these antibiotics and pain medicines on time. Don’t worry, be carefree. This pain, wound, and skin will all be fine.”
The gratitude and relief are palpable as another Kanwariya requests, “Doctor Sahab, please bandage me. There is some relief from the medicine, if you feel the need, give me an injection.” Dr. Nadeem responds with a smile, “Oh, no, there is no need for this. Take rest, it will be fine.”
Rising Above Caste and Religion
In a country often divided by caste and religion, these Muslim doctors set a powerful example by serving the Shiva devotees with dedication and compassion. “Humanity, service, and sympathy give immense peace,” says Dr. Rana, reflecting the ethos of their selfless service.
Dr. Nadeem adds, “Religious discrimination is not right; everyone should live with humanity. We are providing all kinds of facilities to Shiva devotees, from treating blisters to addressing accidents and fever.”
Positive Impact on the Community
The positive impact of this service is echoed by the Shiva devotees themselves. Aman and Rajan from Haryana and Dhirendra from Sonipat expressed their appreciation. “On reaching Shamli, we felt very good to see the spirit of service of the doctors of the Muslim community. If everyone lives together in this way and serves each other with devotion during religious festivals, then the path of happiness, peace, and progress will be paved in the country,” they said.
This initiative by Muslim doctors of Kairana not only provides essential medical aid but also fosters a spirit of unity and communal harmony, setting a hopeful example for the entire nation.
source: http://www.clarionindia.net / Clarion India / Home> Editor’s Pick> Indian Muslim / by Clarion India / July 30th, 2024
One of the most significant features of the rebellion of 1857-58 was that many scions of the former ruling houses took part in it. One such man was Khan Bahadur Khan (1860), a descendent of Hafiz Rehmat Khan (d. 1774). In this very blog of the Independence Week series, we will be throwing some light on Khan Bahadur Khan and his rebellion. How almost an eighty year old man kept the torch of rebellion against the Company in Bareilly burning.
Very little is known about the early life of Khan Bahadur Khan. It seems that having acquired traditional education in Arabic and Persian and Islamic learning; he joined the Company’s service, rising to the position of Sadar Amin (arbitrator or a native civil judge).
Upon retirement he continued to live at Bareilly where he enjoyed considerable status as grandson of the widely venerated Ruhela chief, Hafiz Rahmat Khan. In 1857 when the rebellion began, Khan Bahadur Khan was well over 82 years of age. During the rebellion, Bareilly became one of the important centers of the rebels under Khan Bahadur Khan’s leadership. In course of time, many rebel leaders came to Khan with a view to continue the struggle against the Company’s Government. A communal harmony was maintained in Bareilly despite the constant efforts of the Company to ignite the flame of hatred amongst the people through Bribery and inciting the Rajputs against Khan. This maintenance of harmony amongst the different classes of people in Bareilly is considered one of the major achievements of Khan despite the constant attack by the Company.
The old farmers of the region were affected badly because of the forceful sale of their lands by the British to suit a “capitalist” concept of property. This constant suppression led the uprising of 1816 when the company imposed the Chowkidari taxes. This uprising was soon crushed but it had led to a widespread range and discontent and people from all other regions came to Bareilly to join the uprising. The Rebellion of Bareilly was not just a religious war against the Company, it was due to the bitterness of those who had lost their lands and the anxiety of those who would be forced to lose them.
The rumors of trouble had started circulating in the region a couple of months before the actual revolt took place. The 18th Infantry Regiments and the 8th Irregular Cavalry were stationed at Bareilly. Of these the 8th Irregular Cavalry consisted almost entirely of Pathans. No European troops were stationed at Bareilly. The artillery branch which had in its ranks, as a subedar, Bakhat Khan, a disciple of Moulvi Sarfaraz Ali, the latter took a leading part in the Rebellion of 1857 and brought numerous Ulema of Delhi to call the struggle against the British as Jihad (holy war). It seems that the rebel sepoys were keen to raise Khan Bahadur Khan the Nawab of Bareilly as their leader but in the beginning he did not respond favourably to their overtures.
Ultimately on May 31, 1857. i.e. twenty-one days after the outbreak of the revolt in Meerut, Bareilly joined the rebellion. On 1 June under the guidance of Bakht Khan, concerted efforts were made by the rebels to persuade Khan Bahadur Khan to assume leadership. How Khan came to be persuaded by the rebels is evident from his own letter to the Governor General dated 14th February 1860 where he states that upon the deterioration in law and order, a deputation of the citizens of Bareilly headed by Syed Miyan Jan, Syed Faizullah, Miran Khan from Nau Mahla Mohalla, accompanied by several other persons and traders of the city approached him to take step to restore order. Syed Miran Jan at last prevailed upon him to move out of his residence.
Khan, now assuming leadership visited the city to restore order once again. He held a Darbar were prominent Hindu and Muslims were present. Like other rebel leaders, Khan Bahadur Khan also issued a proclamation addressed to all the Rajas and others, appealing to their zeal in defending religion. The main thrust of his proclamation was that the Indians’ religions (Hinduism and Islam) were in danger owing to the Company’s pro-Christian policy and attempts at Christianizing Indians. The proclamation also criticized some of the progressive measures taken by the Company’s Government such as the prohibition of Sati and widow- remarriage. The Bareilly proclamation was clearly an attempt to win the support of the Rajputs, a social group which practiced Sati and adoption, and so resented their suppression. The Bareilly proclamation also added that the Muslim leaders had to ban cow slaughter — a step considered of vital importance to maintain communal harmony. This was specially so when the majority of the rebel sepoys consisted of Hindus.
Khan Bahadur Khan was so keen to raise an efficient army that he did not burden the Rebel treasury with the pensions he had been receiving earlier from the Company.
The end of March 1858, Bareilly remained in the able control of Khan Bahadur. Despite a clear state resolution, the British policy, just to incite a division of the rebels assumed a new proportion on the cow slaughter issue. This time some Muslims mongers became active and insisted on slaughter on public places which was unacceptable to the Hindu sepoys. This led Khan hold a meeting of both the prominent Hindus and Muslims. It was attended by 12 Hindus and 20 Muslims. It was a tense atmosphere for obvious reasons and an axious and sad Khan Bahadur intervened saying “O Allah, why is so? Why is there so many squabble and blood-shed among the brothers, Hindus and Musalmans? The Hindus are my right hand and my right ear, because of their support and strength; I am able to sit on this seat. From today I declare that if any Muslim oppresses any Hindu or kills a cow at a forbidden place, he would be punished severely. Hindus and Muslims are the same. This ought to be the slogan of the two communities from this day”. In order to further strengthen the communal harmony, Muhammad flags by Hindus and Mahabiri flags by Muslims were hoisted in Bareilly and people were requested to gather under the respective flags to unite against the British. Khan himself visited different parts of the city to unite people and raised the slogans “Hindu and Muslims are one”, “Ram and Rahim are one”, and the people pledged to oust the British from this country.
One of the reasons for the long duration of the rebel regime at Bareilly was the British pre-occupation with the rebellion at other places. During this period Bareilly became a refuge for rebel leaders from far and near.
The movements of the rebel to and from Bareilly were very closely monitored by the British. The rebels lacked an efficient system of communication and the British on the other hand started communicating with Delhi, Agra, Nainital and Ambala and couriers with areas where they had no complete control. The rebels were fully aware of the danger that they had from the British Army and they made elaborate arrangements for guarding various ferry crossings. They also attempted to dislodge the Company officials from Nainital and other places, capturing Haldwani and Bhamauri (October 1857), and then Bundia on the high road between Haldwani and Bareilly. Their advance was checked by Colonel Mclausland at Baheri. The reverse was enough to persuade Khan Bahadur Khan to change the strategy. He instructed the rebel forces: “Don’t attempt to meet the regular column of the infidels, because they are superior to you in discipline and bandubast. and have big guns, but watch their movements. guard all the ghauts on the rivers, intercept their communication, stop their supplies, cut up their daks and posts, and keep constantly hanging about their camps; give them no rest”.
Though the company’s attempt to put the Rajputs against Khan in Bareilly had failed, they had succeeded in pitting the Rajputs of Dhatiganj in Bafaun against Khan, and Khan on the other hand had to take care of the Shia’s and the Sunni’s at this juncture.
The British in Bareilly had caused an explosion with the help of their agents on 24th March 1858, killing 63 people. At the same time, the strength of the rebels were fast deteriorating due to the constant pressing forward of the company forces. They had recovered areas around Bareilly by the company troops, and the rebels were surrounded from all the sides. The company troops led by Brigadier General Jones surrounded Bareilly on 6th May. Khan Bahadur Khan had no option but to fight a pitched battle. He divided his troops into two lines. The first line was supported by the artillery commanding the bridge. The second comprising the Ghazis, defended the suburbs of the city. The British forces speedily broke the first line. They, however, had to face stiff resistance from the second line which displayed remarkable courage and determination against the enemy’s trained and organized forces. They resisted with such energy and boldness that Sir Colin Campbell was taken by surprise. To quote Russell “…a lot of Gazees got in pass the left of their right wing, attacked Walpole and Cameron, and wounded them……Sir Colin (Campbell) had a narrow escape… The Gazees were fine fellows, grizzly bearded elderly men for the most part, with green turbans and cummerbunds, and every one of them had a silver signet-ring, a long text of Koran engraved on it. They came on with their heads down below their shields, and their tulwars flashing as they whirled them over their heads, shouting, Deen! Deen! And dancing like mad men (6 May 1858)”. Sheer chivalry was, however, futile. The rebels lost the battle. Bareilly was occupied by the British forces on 7 May 1858.
“Conflict with the Ghazees before Bareilly, scence from the Indian Mutiny. Engraving from 1858, Engraver Unkown Photo by D Walker” / Source : https://www.istockphoto.com/vector/battle-at-bareilly-gm172740161-5022003
Having lost the battle, Khan Bahadur Khan took to flight. At this critical moment, the Kurmis around Bareilly provided shelter to the fugitives. From Bareilly, Khan Bahadur Khan moved towards Shahjahanpur with the intention of joining Ahmadullah Shah. Khan kept on moving and attacked the out skirts of Shahjahanpur on 12 June driving in all the pickets posted there.
He, however, could not join Ahmadullah Shah as the latter was treacherously killed by the Raja of Pawayan on 15th June. Ahmadullah Shah’s death left Khan Bahadur Khan alone. The British forces were at their heels. He took shelter in the Terai forest bordering Nepal. He wandered from place to place until Rana Jung Bahadur captured him, in December 1859, near Butwal. For some time he remained a prisoner of the Rana. Subsequently he was brought to Bareilly and confined in the Bareilly fort. He was charged with rebellion and inciting others to rebel and tried by a special Commission of enquiry. He was sentenced to death. He was hanged and laid to rest at the Bareilly Jail on 24 March 1860.
Reference/s :
Bareilly in 1857, Indian History Congress
source: http://www.sanelywritten.com / Sanely Written / Home> Freedom Fighters / by Sanely Written / August 10th, 2020
Sabsit Village (Bagnan Town, Howrah District) , Kolkata, WEST BENGAL :
Prof Sheikh Maqbool Islam with his latest book on Lord Jaganath
Meeting Professor Sheikh Maqbool Islam is like sitting in the cool shade of a Banyan tree. In my first meeting with this Kolkata academic in his mid-fifties, my feeling was akin to that of a traveler who finds shade on the banks of a cool river in the middle of his journey on a hot day.
Professor Sheikh Maqbool, Bengali language professor of St. Paul’s College of Kolkata is an expert on Shrimad Bhagwat Gita, the ancient scripture of Hindus as well as the Holy book in Islam the Quran, and of the Christians the Bible.
Besides he is an expert on Bhagwan Jagannath of Puri (Odisha), who is the reigning deity of the Eastern States.
Prof Islam feels he is a born Sufi as he is the son of Sheikh Sajad Ali, a Sufi, and his mother Hazra Khatun. However, growing up he never imagined that one day he would write as many as 65 books.
Sheikh Maqbool Islam in his study
Prof Sheikh Maqbool Islam’s mother tongue is Bengali but he knows Hindi, Hindustani, Bengali, Oriya, Assamese, and English languages.
He says, “When I was two and a half years old, I met Sufi saints in my village. My father Sheikh Sajad Ali was himself a Sufi, so Sufi saints and scholars visited our house.”
“In the village, we had many Sufis and a large number of Vaishnav people. So when I was four and a half years old, I gradually started getting influenced by both. At this age, I also came to know about Shri Jagannath Bhagwan of Puri (Odisha).”
He says, “As I grew up, my mind opened up. I started knowing a little bit about all religions and cultures. “It felt as if I was finding the path to freedom from illusion.”
Prof Islam was born in the Sabsit village of Bagnan town of Howrah district, which is two and a half hours from Kolkata.
Prof Sheikh Manzoor Islam with Lord jaganath and other deities in his study
He came to the city (Calcutta) in 1985 holding the hands of his father.“I have been living near Howrah station since 1985. I studied all through in Calcutta.”
The author of 65 book, Prof Sheikh Maqbool Islam says he has Surdas (the 16th-century devotional poet who was blind)), Tulsidas, (Author of the epic Ramcharitramans, the story of Lord Ram in the Awadhi language) and Meerabai (the 16th century Saint who is known for her devotion to Lord Krishna close to in his heart.
Some of his most widely read books include ‘Gita-Quran Comparative Study’, ‘Tattva Chinta of Folk Culture’, and research subject ‘Lok Sangeet Vigyan’ .
He holds a D.Litt in ‘India-Odia Cultural Relations’ from Utkal University of Odisha in the year 2015, then PhD in ‘Comparative Study of Bangla-Odia Folk Literature’.
Professor Sheikh Maqbool Islam has also been a ‘Senior Research Fellow’ at the Asiatic Society of Calcutta. It is the largest center of oriental studies in our country.
Professor Sheikh Maqbool Islam in his study
Since 1997, he has been working as an Associate Professor at Calcutta’s oldest St. Paul’s Cathedral Mission College. He teaches Bengali language and literature in this college, which was established in 1865.
Professor Sheikh Maqbool Islam believes that the fight over religion is meaningless. The main reason for this is the lack of culture.
He says, “It is very important to have a culture to create brotherhood. It needs to be understood properly, otherwise we will keep fighting.”
Prof Sheikh Maqbool Islam, who has traveled to the Philippines, Thailand, Malaysia, Sri Lanka, Bangladesh, and Nepal, has received many awards.
He was awarded Odisha’s highest honour ‘Navakalevara Award’ in the year 2015 for his research work on Lord Jagannath.
Prof Islam was given this award by Puri’s Shankaracharya Swami Nischalananda Saraswati.
Prof Sheikh Manzoor Islam with the author
He says, “He has a total of 14 books on Jagannath.’ Among these books, ‘Shri Jagannath: Bengali Manas and Lokayat Jeevan’ is the most popular. Professor Sheikh Maqbool Islam has also done research work on Ramakrishna Paramhansa and Sri Chaitanya.
Professor Islam is doing a new research on the spread of Vaishnavism in South Asia and South East Asia
He considers Jagannath, Sri Chaitanya, Tulsidas, and Guru Granth Sahib as his idols, and is currently researching ‘How did Sri Jagannath and our Vaishnavism reach South Asia and South East Asia?’
These countries include the Philippines, Cambodia, Thailand, Indonesia, Malaysia, Sri Lanka, Bangladesh, Nepal, Myanmar, Singapore and Japan. He says, “I have been to some of these countries. Some are still left. I have been engaged in research for a long time.”
Prof Sheikh Maqbool Islam eats vegetarian food. Leaving his library with countless books, I remembered the following lines of Iqbal Sajid:
Suraj Hoon, Zindgi ki ramak choor jauga; Mein Doob bhi gaya tou shafak chod jaonga
(I am the Sun, I will leave behind the joy of life. Even if I set, I will leave behind the dawn)
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Jayanarayan Prasad, Kolkata / August 18th, 2024
Edited excerpts from an essay by the translator of the renowned writer and poet’s novel ‘Scene 75’.
The first thing I read when I opened Scene: 75 was the ‘Vasiyat’ (‘Will and Testament’). I was so moved, I kept going back to it until, finally, I took a picture and pasted it on my laptop screen so that I could see it every time I opened my computer. At that time, all I knew about Rahi Masoom Raza was that he was a highly respected poet and novelist, though his success as a writer of Hindi films had somewhat overshadowed his literary accomplishments. But what eventually eclipsed everything – at least in the popular imagination – was that he was the writer of the majestic dialogues for the blockbuster TV series Mahabharat. Over time, as I read more and more about him and his life, I realized that the ‘Vasiyat’ was a true mirror of the kind of man he was: an unsparing critic of fundamentalists and hypocrites of every hue, with deep roots in his hometown in Ghazipur, Uttar Pradesh. All this found reflection in his writing, which also had a strong dose of biting humour that made you laugh out loud and wince at once.
Satire about the stars
Scene: 75 itself is a darkly funny, surreal novel in which Rahi sahib casts an unsparing, satirical look at the Hindi film industry of the 1970s and also writes about Hindu–Muslim relations with his customary blistering honesty. The book begins with Ali Amjad, a struggling scriptwriter from Benares, trapped in a lonely Bombay flat, and ends with him still trapped in that lonely flat. But in the middle is a teeming, intertwined, untidy throng of cynical and manipulative characters and their equally fantastic stories, narrated with a no-holds-barred candour by Rahi sahib. Unscrupulous film producers and ambitious clerks rub shoulders with wealthy lesbians and bigoted middle-class social climbers. There are few lovable characters. When I finished the novel, I realized that the only character I cared for was Ali Amjad (Rahi sahib himself, I think) – nevertheless, all of them held my undivided interest. They made me laugh even as I shook my head in disbelief at their doings.
Rahi sahib wrote several novels between 1966 and 1986, the best-known of which is the first one, Aadha Gaon, a vivid, true-to-life depiction of the Shia community in a village, Gangauli, in the United Provinces at the time of Partition. The lives of Muslims in India and their relationship with Hindus formed the central motif in many of Rahi sahib’s works, including the brilliant Topi Shukla (1968) and Os Ki Boond (1970). Even in Scene: 75, this fraught relationship is thrown into sharp focus. Ali Amjad is hunting for a house and can’t find one because he is a Muslim. He is asked to pretend he’s a Sindhi by a prospective landlord, but Ali Amjad refuses:
“‘I am a Muslim and I also work in films,’ Ali Amjad said. He thought it was necessary for him to say this. He was not a religious man. He didn’t believe in Allah. He didn’t do namaz. He didn’t fast during Ramzan. He was an uncompromising critic of organizations like the Muslim League and the Jamate-Islami … But he was not ashamed of the fact that he had been born into a Muslim family. And he did not want to insult himself or his country by hiding his name and identity.”
Dialogue with cinema
Rahi sahib came to Bombay in 1967 to try his luck in Hindi films, and lived and worked there until his death in 1992. He wrote the script and dialogues for over 300 films, including enduring hits such as Mili (1975), Main Tulsi Tere Aangan Ki (1978), Gol Maal (1979), Karz (1980), Lamhe (1991) and many others. But he is best remembered for his dialogues for the 94-episode mega TV series, Mahabharat, in the late 1980s. There’s an interesting story about how Rahi sahib took up this challenging project. According to his close friend and colleague at Aligarh Muslim University (AMU), Kunwarpal Singh, when filmmaker B.R. Chopra requested Rahi sahib to write the dialogues, he declined, saying he didn’t have the time. But B.R. Chopra went ahead and announced Rahi sahib’s name at a press conference anyway. In no time, letters of opposition from self-styled protectors of the Hindu faith arrived: Were all Hindus dead that Chopra had to give this task to a Muslim? Chopra promptly forwarded the letters to Rahi sahib. Ever the champion of India’s syncretic culture, Rahi sahib called Chopra the next day and said, ‘Chopra sahib! I will write the Mahabharat. I am a son of the Ganga. Who knows the civilization and culture of India better than I do?’
He was born in 1927 in Ghazipur in eastern Uttar Pradesh, on the banks of the Ganga, and retained a deep attachment to his childhood home all his life. (Poet and lyricist Javed Akhtar said in an interview that Rahi sahib found a way to introduce his hometown into every conversation, even if it was about the United Nations Security Council.)
After finishing his school education in Ghazipur, Rahi sahib went to Aligarh for higher studies and did a doctorate in Hindustani literature. By the early 1960s, he had got a job as an Urdu lecturer in AMU. Javed Akhtar, in an interview, says, ‘Rahi sahib was a cult figure [on the campus]. He enjoyed a huge fan-following among the students, boys and girls both, owing to his charming and stylish persona. His admirers would walk by his side whenever he roamed [around] in the campus. He would limp a bit, for he had been affected by polio in his childhood, but his elegant sherwani, which he would never button, and the classy kurta, would make it clear that he was no ordinary man. He was a star.’
Moving to Mumbai
If things were going so swimmingly in Aligarh, why did he uproot himself and shift to Bombay? According to Kunwarpal Singh, this decision was triggered by his wedding to Nayyar Jahan in 1965. She had been previously married, but Rahi sahib fell in love with her and, despite opposition, went ahead and made her his wife. A fullblown scandal erupted and Rahi sahib lost his job at AMU (though Kunwarpal Singh says that the scandal merely gave his rivals and foes an excuse: they had always been opposed to his attempts to introduce Hindi courses in the Urdu department and vice versa).
Aadha Gaon had been published by then. It had brought him renown but was of no help in securing a livelihood. Nadeem Khan, Rahi sahib’s son, says that it was filmmaker Ramesh Chandra, an Aligarh acquaintance of Rahi sahib’s (also the older brother of actor Bharat Bhushan), who invited him to come to Bombay and try his luck in the film industry.
And that’s what he did. Initially, there was no work. He tided over that difficult period with the help of his writer friends like Kamleshwar (who was editing the magazine Sarika then) and Dharamvir Bharati (who was editing Dharmyug). His writings were published in their magazines; often they paid him in advance. But slowly, he began establishing himself in the film industry. He worked closely with film-makers such as Raj Khosla, B.R. Chopra, Yash Chopra, Hrishikesh Mukherjee and others. He became acquainted with the art of writing dialogues. Kunwarpal Singh recounts how once Rahi sahib had to write the dialogues for a Raj Khosla film. When the latter came to read the script, he kept saying, ‘Kya baat hai! Bahut khoob!’ as he turned the pages. At the same time, he kept cutting the dialogues. In the end, he kept just two or three lines out of every two pages. Rahi sahib learnt his lesson – in cinema, you don’t need verbosity; pages of dialogue can sometimes be communicated through a single close-up on screen. Over time, he became a consummate practitioner, winning two Filmfare Awards for Best Dialogue (for Main Tulsi Tere Aangan Ki and Mili).
Nadeem Khan remembers how he got his third award. Rahi sahib had written the dialogues for Lamhe and was very disappointed when it performed poorly at the boxoffice. He was proud of the work he had done in the film and had hoped for a Filmfare Award. But soon after Lamhe released, he passed away. He was just 65. Not long after that, Nadeem Khan, who was then working as the cinematographer for a Rakesh Roshan film, King Uncle, got a call from Filmfare. Rahi sahib had won the Best Dialogue Award for Lamhe posthumously. Khan remembers going to the function and collecting the award on his behalf. Jeetendra, the actor, was on stage and started crying. Khan says he felt his eyes welling up too. ‘As I came down, there was B.R. Chopra on one side and Yash Chopra on the other. Both kept hugging me,’ he recalls. ‘I went home and put the award in front of Rahi sahib’s photograph.’
The masterful dialogues for Mahabharat and the decision to make Samay (Time) the narrator were what elevated the series to another plane. The production values and acting left much to be desired, but the powerful dialogues by Rahi sahib made the show the astounding success that it was. He coined new words, such as ‘Pitashri’ and ‘Matashri’, which became so popular that people thought this was how characters must have spoken in ancient times. The truth is that Rahi sahib adapted these words from the way family members are addressed in Urdu – ‘Ammijaan’, ‘Abbajaan’ and so on.
Nadeem Khan says that those years of writing the Mahabharat took their toll on Rahi sahib: ‘He aged fifteen years in that time. It was very stressful – he couldn’t afford to take one wrong step,’ he says. ‘After Mahabharat, he was supposed to write another TV show, Om Namah Shivay (he was a great Shiv bhakt). But that was not to be.’
Excerpted with permission from Scene 75, Rahi Masoom Raza, translated by Poonam Saxena, HarperCollins India.
source: http://www.scroll.in / Scroll.in / Home> Book Excerpts / by Poonam Saxena / December 30th, 2017
Muhammad Faizy Onampilly teaching at Academy of Shariat and Advanced Studies
There are many educational institutions run by the Jamaat or other Muslim bodies all across the country. They go about their job teaching Islamic scripture, Islamic laws, Hadith, and so on.
The Academy of Shariat and Advanced Studies in Thrissur in Kerala (ASAS) in Thrissur in Kerala is however a bit different as its principal is a Sanskrit scholar from Sri Sankara University Kalady (the birthplace of Adi Sankaracharya) and it also teaches Sanskrit and Vedantic texts to its students along with Islamic texts.
Started eight years ago by Samastha, a body of Sufi Sunni Muslim scholars, and its curriculum was redesigned by its principal Onampilly Muammad Faizy to make it one of the most unique institutions in the country.
The principal introduced Sanskrit language and literature as a compulsory part of the curriculum a few years ago.
Students enter the academy after grade X through an entrance test. They complete their intermediate, degree, and post-graduation in Islamic studies and one of the papers is Sanskrit.
Why Sanskrit in an institution which teaches Islamic law? What is the relevance? Are there any takers? Is there no opposition?
There are many more questions but just one answer. “I want students to know everything and be aware of every philosophy and not be isolated,” says the principal.
The Holy Quran and Bhagwat Gita
OnampIlly is well known for his discourses which turn pages of Koran and Upanishads as if they were from a single book. His erudition in both Vedantic thought and the Quran is well known.
“The Indian philosophical scenario is vast and I want students at my Academy to know it and not be cut off from it,’’ he says.
His students at the Academy are about 100 in number. Asked if they or their parents had objections to learning Sanskrit, he said it is an academic subject like any other. I believe that you should learn and know every thought rather than be isolated and restricted to just your religion. Knowledge and awareness breeds understanding,” he says.
Though his talks (available on YouTube) are laced generously with quotes from the Gita and Upanishads, he does not teach Sanskrit at his Academy. “ I feel that the study of a language is also a study of the culture that it represents. So, while we learn a language we are also appreciating the culture of the people who speak it. So, I have three Hindu Sanskrit teachers to conduct the courses. This interaction removes the cultural barricade between the two. I would not be able to communicate the cultural subtleties as a Hindu teacher would be able to,”’ he says.
OnampIlly says the present education system lacks dharma or value-based education. “Without values education is hollow.’’
But given the diversity of religious faiths in India, schools shy away from including anything on religious philosophies in the curriculum. Asked about this he says that is no excuse to deprive students of the rich values that our faiths provide. If his academy can do it, why can’t the schools do it, is the unasked question.
Academy of Shariat and Advanced Studies in Thrissur in Kerala
Education is just a money-making exercise now. There is teaching of texts but no mentoring. Only if you mentor the child, you would expose him to the plurality of faiths and to the common principle that unites all faiths – compassion.
NEP was an opportunity to reform the education system but it failed to bring in any change, he says.
Unless students today are exposed to religion and value-based education, it is not possible to explain to them the beauty of plurality. They should know about differences while they keep their own identities, he says adding that without understanding and awareness, and differences can only lead to hatred and conflict.
He says that embracing plurality doesn’t mean discarding one’s own beliefs. I’m very rigid about my faith. Once I was asked to light a lamp at a function presided over by a Supreme Court judge I refused to do so. And then I told the gathering that even though my action looks shocking, the Constitution supports me in this, he says, adding that our education does not create awareness about even the Constitution.
He cites a Supreme Court verdict that said “Constitution and culture teach us harmony and let us not dilute it.”
The students here complete their UGC-affiliated degree and PG courses along with the Islamic studies courses provided at the Academy. The Sanskrit course is part of the eight-year Islamic Course. It starts with basic grammar,a few shlokas,and simple content at the intermediate level followed by Sanskrit plays at the degree level. In the final year and at the PG level, philosophy and an introduction to Puranas are included.
The main ten Upanishads which have Sankara’s commentaries are included for studies while Mundakopanishad is taught in detail, Abhishek, one of the Sanskrit teachers at ASAS to Awaz-the Voice.
At the PG level, students do a thesis which is usually a comparative study between Koran and Vedantic texts. Onampilly wants us to create an interest in the students as that will lead them to more self-study. The dissertation project also makes them explore texts on their own and stumble upon similarities while improving their analytical skills”.
Abhishek is a postgraduate from the Central Sanskrit University based in Delhi.
“The students are very talented and often point out to me similarities between Sanskrit philosophical content and Koran and other texts”, he says.
Abhishek who just completed his course from the Kerala campus of the CSU and in his first job here, then finds himself reading English translations of the Quranto find those similarities pointed out by students. “So, I’m learning a lot too,” he says.
“The principal himself knows most Sanskrit texts and wants his students also to be knowledgeable. This is something no institution branded as secular would dare to do,especially for all its students, and choose to keep them all in blissful ignorance of both their texts and those of other faiths, ‘’says Abhishek.
A class in progress at ASAS
“So that is our tradition. You keep your identity but accept the other too. By teaching Sanskrit, I’m only promoting this broader outlook among my students,” says OnampIlly.
His dream is to include the study of Syrian, Buddhist, and other streams of philosophy and religious thought in his academy. It may not be possible to do full-fledged courses but at least we can start with lectures and presentations to expose students to world religions and philosophies, he says adding that the most challenging task is to find teachers.
“I want to tell my students that there is a sea of human community around you and you don’t exist in isolation’’, he says.
He says that no other Islamic institution teaches Sanskrit texts or Sanskrit as a course as his academy does.
However, this initiative is done in a smaller way in another institution run by Samastha, the Sufi platform that started this academy. The Dar ul Huda an Islamic University in Chemmad in north Kerala, a deemed university also conducts short programmes on Sanskrit texts and to build awareness among students, says Onampally.
Asked about any resistance from non-Sufi bodies in Kerala, he said that the Jamaat and other Islamic bodies are moving towards openness. “So, I have not faced any objections from anyone so far’’. Besides the study of Sanskrit helps improve their study of their texts. Sanskrit influences Malayalam and we are all products of different influences. Society is all about give and take and so we can’t separate ourselves from other languages and other belief systems, he explains.
Asked about the obscurity of Sanskrit and the consequential ignorance of the philosophical content in Sanskrit even for Hindus, he quotes Ved Vyasa and says dharmasya tattvaṁ nihitaṁ guhāyāṁ mahājano yena gataḥ sa panthāḥ meaning that the dharma tattva or righteousness or the knowledge of the truth resides in a cave. So, walk where the wise men go and realize the right path through them.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Sreelatha Menon, Thrissur / November 04th, 2024
