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

A non-violent Muslim superhero in a violent world: In conversation with Falah Faisal, creator of Musalman

Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 ), Karnataka (under research project), , , , , , ,

Bengaluru, KARNATAKA :

A non-violent Muslim superhero in a violent world: In conversation with Falah Faisal, creator of Musalman

In an increasingly polarised media landscape, Musalman has emerged as a work that blends satire, journalism, and modern mythology. Created by Bangalore-based comic book writer and stand-up comic Falah Faisal, the series has now taken a definitive step into print with the launch of its Graphic Novel in March 2026. Published by Yoda Press, the book carries forward a project that began in 2017 and has since grown into a sharp form of political commentary, using humour and cinematic visual storytelling to question dominant narratives and imagine a way forward.

The Musalman Universe, as described on its official website, is a satirical superhero world built around a non-violent, skullcape-wearing hero navigating a nation marked by Islamophobia and everyday absurdities. At its center is Musalman, a cricketer-turned-superhero who chooses reason and dialogue over violence, reframing what heroism looks like.

The world around him expands through a range of disruptive characters: Starwoman, an astronaut fused with the spirit of David Bowie after a space accident, whose connection to Musalman is rooted in childhood; Musalman X, emerging from Chicago and inspired by Malcolm X, who imagines a global network of Muslim superheroes; Begum Badass, a burqa-clad vigilante shaped by personal loss who turns to martial skill and deception in pursuit of justice; and Falahdeen, also known as Harami No. 1, a stoner anti-hero who discovers a genie in his bong and operates as a chaotic, irreverent counterforce within the narrative. Presiding over this world is Taana Shah, the dictatorial ruler of Antim Pradesh, driven by a prophecy that foretells his downfall at Musalman’s hands, making him not just an antagonist, but a figure shaped by fear, control, and the inevitability of fate.

To understand when Musalman stopped being just an idea and became a necessity, Falah Faisal traces its origins back to September 11, 2017. “At the time, it was sporadic, something I returned to occasionally. That urgency only emerged later, during the CAA protests, when the political climate sharpened my awareness of who was suffering, who was being oppressed, and what was at stake. When the protests gave way to lockdown and people were confined indoors, the need for expression only intensified. It was then that Musalman became essential.”

The way he approaches comics cannot be separated from his filmmaking background. Musalman, in his mind, was always a film first. Like Martin Scorsese suggests about cinema, learning comes from watching and absorbing how stories are constructed. For him, comics operate similarly. Each narrative plays out as moving images in his head, broken down frame by frame, with transitions that often feel distinctly cinematic. The question of whether Musalman is a political act is, for him, inseparable from another: it is also a form of journalism. Having studied and practiced journalism, he now sees the comic as an alternative to mainstream avenues that feel increasingly closed. Drawing from Hunter S. Thompson, he treats it as Gonzo Journalism, documenting reality through fiction, where truth can sometimes emerge more sharply than through facts alone. Humour, then, becomes more than a tool; it becomes survival. In a climate where one can feel constantly targeted, laughter functions as a form of resistance. Refusing to take oppressive forces seriously and laughing in their faces is, for him, a form of rebellion.

If there is one thing he refuses to do, it is censor himself. “The work must be put out exactly as I see it, without dilution or fear,” he says. At the same time, he is conscious of the conversations the comic might provoke, especially among those who disagree with it. “Art, for me, should function as a bridge.” Falah’s influences remain foundational. He puts it,“If the character’s beginnings lay in satire or something closer to irreverent humour, they were shaped early on by influences like South Park. Over time, however, the work evolved into something more pointed, a form of political commentary that reacts to the world in real time. It became a way of interpreting reality and imagining a way forward through it. It remains satire, but also, in his words, a vision for a better world. Alan Moore’s Watchmen and V for Vendetta shaped my understanding of flawed heroes and enduring ideas. Early works borrowed from these influences before evolving into something more personal. Drawing on Grant Morrison’s idea that there is no “us and them,” only “us,” I hope readers begin to question what they have been told, particularly by mass media. The contradictions are already there in everyday life; the work simply brings them into focus.” 

But can satire still function when reality itself feels absurd? He acknowledges the difficulty. He observes,“Sometimes the fictionalised versions of real figures behave more sensibly in his comics than their real-world counterparts, such as his character Arnab Cowswamy, drawn from the TV anchor whose on-screen histrionics are legendary. In that sense, the comic becomes a way of restoring coherence to an increasingly chaotic reality.” Humour remains central, not just for commentary, but for connection. It softens difficult truths, makes them easier to engage with, and, at a personal level, “helps stay sane”, he says. Yet he is aware that humour can also be risky. Anything that speaks truth to power, especially in a political context, carries consequences. And still, he insists, that risk is necessary.

The Musalman character itself is designed to challenge expectations. He explains, “Musalman is non-violent, choosing humour and dialogue over confrontation. Even his origin complicates identity, as he is revealed to be a descendant of Ram, embodying both Hindu and Muslim lineages. In doing so, the character questions the idea of fixed identities and counters narratives that frame communities as outsiders.” When it comes to building characters, especially in a genre as saturated as superhero fiction, he sees limitations as well as possibilities. Most powers, he believes, have already been explored over the past century, which is why many of his characters are amalgamations of existing archetypes. “Musalman himself carries shades of Superman, but the real innovation lies elsewhere. The villains are not just individuals but representations of systems and ideas. Drawing from mythology and real life ensures they remain complex rather than caricatured. Figures like Taana Shah embody authoritarian ideologies, while characters like Chairman Maose critique corporate entities such as The Walt Disney Company and Marvel Cinematic Universe. Together, they map a world shaped by both political and corporate power,” he adds.

Is Musalman a person or a symbol? “For me, Musalman is an idea, and ideas are bulletproof. Even if the creator were silenced, the character could endure. I imagine him as a beacon, a lighthouse for those who feel alienated, offering a sense of belonging”, says Falah. For Musalman himself, the greatest fear is not defeat but ineffectiveness, the inability to intervene in real-world crises. Falah explains, “This tension feeds into a larger ambition: the creation of a modern mythology. Influenced by Joseph Campbell and The Hero with a Thousand Faces, I seek to bring together elements from multiple traditions, Hinduism, Islam, Christianity, and Judaism, into a shared narrative. The aim is not to erase differences but to reveal the common ground that already exists between them.” His storytelling process reflects this approach. To him each story is part of a jigsaw puzzle he’s putting together piece by piece, and only he sees the larger picture. Once finished, you’d have to step back to marvel at how it all came together.

Despite its possibilities, he observes that comics are undervalued in India. Yet their strengths, he argues, are unique. As he puts it, “unlike film, comics allow the reader to control time, to linger, revisit, and interpret at their own pace. They also enable expansive storytelling without the constraints of budget.” Even without financial limitations, he would continue working in comics, seeing them as the foundation of visual storytelling.

That visual freedom is realised through his collaboration with his illustrator. The collaboration with his illustrator, Spud, began in November 2019 at a meetup for illustrators and comic writers in Bangalore organised by Sumit Kumar from Bakermax. As introductions went around, he mentioned that he created Musalman, prompting a loud laugh from across the room. Curious, he later sought Spud out and, after seeing his sketchbooks filled with detailed drawings, felt an immediate fit. What followed has been a close collaboration, with Spud’s visual interpretations not only shaping the comic but also pushing the writing to evolve. Over time, the partnership became one of mutual growth.

In the world of Musalman, there’s a character who carries the creator’s name, Falahdeen. For Falah Faisal, Falahdeen operates as a counterpoint to Musalman. If Musalman represents the superego, Falahdeen embodies the id—the space of impulse, desire, and immediate gratification. He draws from his own inner world, shaping the character out of his deepest anxieties and desires, but allowing those instincts to play out more freely. “In the story, he finds a genie and wastes his first two wishes on Everlasting Joints. For the third, he’s given a trial period where he can wish for anything and undo it if he wants. But the genie always gives him the worst possible version of whatever he wishes for. If he becomes a rockstar, his music antagonises the right wing and they come after him. If he legalises weed, it leads to corporate control and manipulation. It’s always the worst version of the desire,” he says, describing the character as one that exists in the tension between impulse and consequence. Over time, however, he adds that he has begun to approach Falahdeen with a certain softness, allowing the character a more compassionate arc.

Audience responses have continually reshaped his understanding of the work. From a nine-year-old who painted a Musalman’s Meem symbol on his T-shirt to meet him, to older readers who have followed the series from the beginning, the range has been unexpected. His work has resonated across generations. This also raises the question of responsibility. “In a deeply polarised world, I hope Musalman can reflect a more inclusive past, one where communities coexisted more fluidly, and offer that vision to younger readers,” he says.

Musalman, for Falah Faisal, remains an ongoing inquiry. When asked about his idea of success, he moves away from conventional metrics. “It is not measured in likes, shares, or sales, but in those rare moments when fiction seems to echo reality, when ideas spill beyond the page and into the world. Success might also take the form of a feature film adaptation or the possibility of influencing real political change. Ultimately, it lies in endurance, in the idea continuing to exist, resonate, and shape the world in small, unexpected ways,” he concludes.

source: http://www.maktoobmedia.com / Maktoob Media / Home> Literature> Bookshelf> Features / by Ashika N / April 09th, 2026

A Story About Indian Muslims That Doesn’t Begin in Violence and End in Suffering

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

GUJARAT / INDIA :

Sanderien Verstappen’s ‘New Lives in Anand’ shows us how new lives and connections are made by communities who have deep ties to a region and a way of life that cannot be reduced to the word ‘Muslim.’

Photo: Superfast1111/CC BY-SA 3.0

In 2005, I was back in Ahmedabad collecting stories of Hindus, Muslims and Dalits living beside each other in the eastern part of the city in a neighbourhood called Vatva. I had worked as a volunteer in the Qutb-e-Alam dargah relief camp in Vatva in the aftermath of the 2002 pogrom. Vatva lacked basic infrastructure – the sewers were overflowing with garbage, the roads were broken, and the air was pungent with chemicals from local industries. The area had a sizeable population of Muslims who often lived beside Hindus and Dalits.

As part of my research, I met a lower-level bureaucrat at the Ahmedabad Municipal Corporation (AMC) to learn more about the history of the neighbourhood. Opening large survey maps of the area, he was puzzled by my interest in Vatva. “It was a bad area,” he said, an expression and attitude that accompanied discussions of Muslim-majority neighbourhoods in Ahmedabad far beyond the corporation offices.

Sandrien Verstappen’s wonderful new book New Lives in Anand tells us that the story of Gujarati Muslims does not end with violence and displacement. Verstappen focuses on the attempts of one Muslim community, the Charotar Sunni Vohras in Anand, to make a new life in the aftermath of state-sanctioned public violence in 2002. Violence that forced many Muslims to flee Hindu-majority villages and seek safety in Anand.

Sanderien Verstappen New Lives in Anand , University of Washington Press, 2022

By focusing on the attempts of the Vohra community to make a meaningful life, secure marriages, do business, and “bring the community together,” we get a glimpse of a world where Muslims are not permanent outsiders in Gujarat but essential to the creation of a region through their embeddedness in Charotar’s fertile agricultural economy. By telling the story of Gujarati Muslims through the prism of a specific region, Verstappen can describe their similarity with local Hindus, like the Patidar community. The lens of region, not religion, allow us to see the flimsiness of the idea of a homogenous Muslim community that is being served all day in contemporary India.

A board member of the Charotar Sunni Vohra community jokingly refers to Anand as a “Mecca of Vohras” and yet the joke is serious because it is a reminder to readers that despite the best efforts of Hindu supremacists in India to portray Muslims as foreigners in Gujarat (and India), Indian Muslims are building spaces that are safe for them; spaces that cannot be reduced to suffering and marginalisation but open new opportunities for middle-class Muslims.

But why Anand? The book begins with the exodus of Muslims from Hindu-majority rural areas to urban centres like Anand after the 2002 pogrom. We learn that the pogrom has left no one untouched. It has instilled a fear even in places where there was no violence. Because, as Verstappen writes, “the fact that that there has not been any large-scale violence in Gujarat since 2002 is not considered an indication that peace has been restored and the violence is over.” However, the Vohra community’s successful attempt at building a hub in Anand through ‘regional belonging’ (the fact that they are from the Charotar region) must be seen in the light of the fact that they are a wealthy and powerful community amongst Muslims in Gujarat.

The book describes how, despite the setback of the Partition, the Vohra community organised itself through history writing, associations (such as Charotar Sunni Vahora Young Men’s Association in Bombay in 1936), and community halls and overseas organisations in the UK, US and Canada. Significantly, the Vohra community narrates it past as emerging from local Hindus who converted to Islam and therefore showing their links with local Hindu groups like the Patidar community in Gujarat.

Sandrien Verstappen.

Verstappen’s account of how the Vohras tell their history, manage their lives, and make claims of belonging in Gujarat is a powerful reminder of the importance of local ancestry, village-based marriage circles, and agricultural practices in the making of a community. What joins the Muslim Vohra community with their Hindu neighbours is as important as what separates them. And yet despite the valiant efforts of the Vohra community to build Anand as ‘hub’ for prosperity, the ongoing movement of Muslims from Hindu-majority villages and Hindus from Muslim-majority areas is a deeply troubling phenomenon that is not limited to Anand and should worry us all.

Anti-Muslim violence has created a vicious cycle which justifies segregation and the making of Hindu/Muslim majority neighbourhoods in the name of ‘peace.’ But this is not peace but apartheid. And it has significant effects on the well-being of those who live in Muslim-majority spaces. For instance, a resident of Gamdi in Anand says that “the municipality is only maintaining the roads in places where Hindus live.”

So regardless of communities perceive themselves, religiously segregated neighbourhoods can lead to the situation where certain areas are deliberately neglected by the government simply because they are inhabited by minorities. Segregated areas help politicians to clearly mark spaces that did not vote for them and then punish them. Even though Verstappen is keen to show that Vohras are part of a wider form of urbanisation in India and are not moving to Anand only because of safety but also to rise up the social ladder, I feel that state-sanctioned segregation cannot be understood through only a regional lens. Here the regional lens can be a limitation rather than an aid to understanding minoritisation.

The process of segregating and isolating Muslims in India within specific neighbourhoods is now a national issue and is connected to the second-class status accorded to Muslims beyond Gujarat. Having seen this process unfold in Gujarat over the last two decades, I cannot fail but notice that residential segregation is part of a larger fabric that creates the infrastructure for segregated laws, segregated schools, and segregated life. In some situations, like the current rise of Hindu supremacy in India, it is liable to become the bedrock for the unequal and unfair treatment of minorities.

Verstappen also tracks the transnational links of the Vohras, who like other Gujaratis overseas, send remittances home, invest in real estate, and support charitable organisations. In this way, the community uses the opportunities opened up by the overseas citizenship scheme and contributes to the development of Anand as a ‘hub’. Here, again, I am reminded of the recent violence in Leicester that shows that the domestic politics based on the false and pernicious idea that Hindus and Muslims belong to separate worlds and are forever at war may be spreading to the diaspora, which can have significant effects on the Vohra community in general.

In sum, Verstappen’s book is important because it tried to tell new stories about Indian Muslims, a story that does not begin with violence and end in suffering but shows us how a particular community, in a particular region is transforming displacement and segregation in the aftermath of anti-minority violence into the making of a ‘hub’ – a space for mobility, a space for aspirational middle-class Muslims to access Hindu spaces, a space to forge an identity that is not a prison. A story of the making of an aspirational Muslim middle-class that cannot be reduced to victimhood.  In other words, the book shows us how new lives and connections are made by communities who have deep ties to a region and a way of life that cannot be reduced to the word ‘Muslim.’

Moyukh Chatterjee is a Visiting Scholar at the University of Edinburgh and is the author of the forthcoming book, Composing Violence: The Limits of Exposure and the Making of Minorities, Duke University Press (2023).

source: http://www.thewire.in / The Wire / Home> English> Books / by Moyukh Chatterjee / January 27th, 2023

Book: Opinions, Welcome and Unwelcome: Impressions of an Edit Page Editor

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

Bhairopur Dargah Village (Azamgarh District), UTTAR PRADESH / DELHI :

Book: Opinions, Welcome and Unwelcome: Impressions of an Edit Page Editor

Author: Syed Nooruzzaman

Publisher: The New Thinker Media Trust, New Delhi

Pages: Pages: 241 (XV + 226)

Price: ₹450

Reviewed by Dr. Abhay Kumar

Syed Nooruzzaman is a senior journalist with nearly four decades of experience in the field. Although he spent the greater part of his professional life at The Tribune, where he served in various capacities – from Sub-Editor to Assistant Editor – for more than three decades, his early journalistic training was at Radiance Viewsweekly. It is heartening that after his retirement he has published his memoir, in which he reflects on his journey of acquiring education, honing his writing skills, and eventually establishing himself as a seasoned journalist and accomplished writer.

The memoir begins with an account of his early life in his native village, Bhairopur Dargah, in Azamgarh district. It then moves on to narrate his years of struggle in New Delhi, where he went for higher education, and finally his long and productive innings at the office of The Tribune in Chandigarh. Through the story of his own life journey, the 73-year-old journalist offers many valuable lessons for aspiring journalists. The importance of the book lies in the fact that it presents the inspiring story of an ordinary person with limited resources who nevertheless strives, through perseverance and dedication, to become an accomplished journalist.

As the memoir shows, Syed Nooruzzaman remained deeply committed, from his early days, to improving the craft of writing throughout his career. It is therefore not surprising that his passion for reading and writing has continued even after retirement. The publication of this memoir stands as a testimony not only to his enduring intellectual engagement but also to his ability to write lucid prose and communicate his ideas in a clear, concise, and effective manner.

From his early days, the veteran journalist came to believe that language skills and effective communication are essential for success in the field of journalism. As he puts it forcefully, “There is no replacement for language skills…”. Among the languages he encountered, he was particularly inclined towards English, as he believed that “English was the best vehicle for socio-economic development”. At another point, he remarks: “English was my favourite subject.” His life does not fit the communal stereotype that Muslims are “averse to studying the English language” and are themselves responsible for their alleged “backwardness.”

Besides language skills, he also underscores the importance of a journalist having “an inquisitive mind” and the inclination to keep “asking questions in any situation.” With the rise of right-wing forces in Indian politics, the mainstream media, in the eyes of marginalised communities and the weaker sections of society, appears more willing to peddle the official narrative than to speak truth to power. Such a tendency existed in the past as well, but it seems to be more visible today than in earlier times. It is here that the significance of Syed Nooruzzaman’s advice becomes particularly evident.

The veteran journalist also spells out the reason why he chose the field of journalism over anything else: “I fully realised that the journey was worth undertaking as it provided opportunities to fight for injustice done to people by those in authority.”

To put it simply, the advice he offers to budding journalists, drawn from his long career in journalism, is to develop strong writing skills, never be afraid to ask questions of those in power, and use the platform of journalism to fight against injustice.

Apart from offering suggestions to budding journalists, the memoir also makes brief references to the wider political situation in the country during the 1970s, the 1980s, and the 1990s, when he was active as a journalist. However, the memoir could have benefited from a more detailed and in-depth discussion of these issues. Since the author, as he himself mentions several times in the book, was at the helm of the edit page, readers’ understanding might have been enriched further had he engaged more deeply with the larger political, social, and economic context of the country. Was it because the senior journalist wished to maintain his “neutrality”? But can one afford not to take a stand when injustice is being done?

One possible reason for this omission is that the memoir under review devotes considerable attention to the details of the author’s personal life. There is nothing wrong with discussing personal aspects in a memoir, but care should be taken to bring into the public domain only those personal details that have a wider public relevance.

For instance, the senior journalist spends considerable space at several places describing how he cleared various tests in order to secure a job. Similarly, he repeatedly mentions that he handled the important responsibility of the edit page and wrote editorials. However, more substantive issues – such as what he actually wrote, how he wrote it, what he wished to write but could not, what the social composition of the newsroom was, and what kinds of conflicts of interest or internal politics existed within the editorial team – remain largely unexplored.

While his treatment of the Punjab crisis is very brief – despite the fact that he worked and lived through those troubled and critical times – his analysis of the events is not particularly critical. Either he has largely ignored the subject, or when he does briefly mention it, he fails to offer any alternative framework beyond reiterating the larger State’s narrative.

It is to be noted that the author belongs to a minority community, and he might have been expected – perhaps more than many others – to show greater sensitivity to the issues faced by other minorities. However, the memoir does not quite live up to that expectation, and its tone often appears to be shaped by the official “nationalist” discourse.

Besides this, the veteran journalist has failed to engage with several major events of his time, such as the demolition of the Babri Masjid, the process of Globalisation, and the people’s protests against the new economic policy, despite the fact that he is a scholar of economics. More surprisingly, there is no mention of the Gujarat violence of 2002 in his memoir. Similarly, the State’s crackdown on marginalised castes and communities, and their struggles, are largely absent from the book. He briefly mentions the police encounter in Batla House in 2008, but does not analyse it in any substantive manner.

One of the debatable aspects of the memoir is the author’s claim that discrimination and hate politics were largely absent in earlier times: “There was no hate politics practised in the country” (p. 54). At another place, he states, “Those were different times. People did not like or dislike you because of your religious belief” (p. 65). While opinions may differ regarding the extent of discrimination today and in earlier periods, to deny its existence altogether is sociologically untenable. If discrimination had not existed, Muslims, Dalits, Adivasis, and Backward Castes would have been adequately represented in the media. Even today, while a Dalit and an Adivasi have risen to become the President of India – the highest constitutional office in the country – no one from these communities has become the editor-in-chief of a leading mainstream newspaper. What accounts for this absence?

While the veteran journalist denies the existence of discrimination in the past, his own narration of an incident appears to contradict this position. In the early part of the memoir, he recounts that when he met Indira Gandhi for an interview in the post-Emergency period, she referred to Radiance Viewsweekly as a “fundamentalist paper” (p. 50) and even asked him why he was working there. Such remarks themselves reflect the existence of certain prejudices against minority communities and other weaker sections within public institutions, including the media.

These facts suggest that the memoir under review could have benefited from a deeper engagement with some of the more complex issues surrounding journalism. For instance, the author briefly hints at the existence of power centres within the newsroom and editorial department but does not elaborate on them. A more detailed discussion of internal dynamics, the social composition of the media, and the gatekeeping mechanisms that shape entry and advancement in journalism would have added greater analytical depth. Similarly, the memoir might have explored how communal narratives are constructed within sections of the media and how the social profile of the Muslim community affects its representation in mainstream journalism. Given his background in economics, the author could also have devoted chapters to the political economy of the media.

The memoir would perhaps have been richer had the author devoted more space to discussing his own writings on major themes. This could have given readers a window into his times. While he mentions interviewing several high-profile leaders, including Indira Gandhi, he does not discuss the content of these interviews at all. Similarly, he has not elaborated on what he wrote over the years, how he wrote it, and what he was not allowed to write. One might expect that a senior journalist like Syed Nooruzzaman would have a wealth of stories and experiences to share with readers in the fields of media and politics. Such an in-depth and analytical discussion of his era and his critical writings would benefit journalists, researchers, historians, and readers alike. Can we hope for the inclusion of these discussions in the next edition of the memoir?

[Dr. Abhay Kumar is the author of the recently published book Muslim Personal Law: Definitions, Sources and Contestations (Manohar, 2026). Email: debatingissues@gmail.com]

source: http://www.indiatomorrow.net / India Tomorrow / Home> Education / by Dr Abhay Kumar / March 31st, 2026

The Rajas who shaped Indian history: The legacy of Prof Mahmudabad’s family

Amazing Feats, Books (incl.Biographies - w.e.f.01 jan 2018 ), Community Involvement / Social Issues, Education - Gold Medallists, Toppers, Merits, Achievers (wef. June 12th, 2023), First War of Independence 1857 / Naval Mutiny 1946 / Others PreIndependece (wef. July 27th, 2022), Leaders, Museums, Libraries (wef. April 16th, 2022), Royal Families, PreIndependence -Descendants (wef. Jan 02nd,2022), , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

UTTAR PRADESH :

The family of Ali Khan Mahmudabad, the Ashoka University professor whose social media post on Operation Sindoor set off a storm, footprint on Indian history stretches back to the medieval period.

 Prof Ali Khan Mahmudabad, his father Raja Mohd Amir Mohd Khan (centre) and brother Rajkumar Amir Hasan Khan. Image courtesy: Mahmudabad Estate

The Supreme Court on March 16 closed the case against Prof Ali Khan Mahmudabad, the Ashoka University historian and columnist, after the Haryana government declined to grant sanction for his prosecution for his social media post on Operation Sindoor, a decision the court had itself nudged the state towards in an earlier order. 

A Division Bench comprising Chief Justice of India (CJI) Suryakant and Justice Joymalya Bagchi had, in its order of January 6, asked the Haryana government to consider refusing sanction as a “one-time magnanimity.” The state obliged, bringing to an end a case that had drawn global attention to questions of free speech and academic freedom in India. 

The matter had originated in a social media post made by Prof Mahmudabad in connection with Operation Sindoor of 2025. It snowballed rapidly after he received summons from the Haryana State Women’s Commission on May 12, 2025. The Supreme Court had granted him interim bail on May 21. 

The man behind the case

Prof Mahmudabad holds a doctorate and a master’s degree from the University of Cambridge and teaches history and political science at Ashoka University. Also known by his courtesy title “Raja of Mahmudabad,” he is the latest in a long and storied line – a family whose footprint on Indian history stretches back to the medieval period. 

During the Nawabi rule in Awadh and later under the British, the Rajas of Mahmudabad were among the largest Taluqdars, or feudal landholders, of the region, controlling over 400 villages and extensive urban properties across Lucknow, Sitapur, Lakhimpur Kheri and Nainital. 

The family’s most visible legacy is the Mahmudabad Fort in Sitapur, a 19th century structure built in the Indo-Saracenic style that counts among the largest private residences in the world. It has hosted royalty, diplomats, political leaders and intellectuals from across the globe. Its library holds thousands of rare books and manuscripts in English, Hindi, Urdu, Sanskrit, Persian and Arabic – including handwritten copies of the Quran, the Bhagavad Gita and the Mahabharata, some dating to the 16th century. 

Mahmudabad Fort. Image courtesy: Mahmudabad Estate

The fort’s kitchens, too, have kept alive culinary traditions that have largely disappeared elsewhere. The original mud fort on the site was set ablaze by the British during the Revolt of 1857 and later rebuilt. 

The family’s syncretic character runs deep. Its charitable endowments include temples, one gifted to the Udasin Sect founded by Sri Chand, son of Guru Nanak, replicas of the Muslim shrines of Najaf and Karbala in Iraq and a caravanserai built to shelter travellers. 

Revolt of 1857 and after

The family’s political legacy is equally significant. During the Revolt of 1857, Muqim-ud-Daula Raja Nawab Ali Khan commanded several thousand rebel troops before being killed by British forces – the same forces that burned down his 16th century fort. His role has been documented in historical accounts of the period and in the Urdu novel “Aghaz-e-Sahar” by Khan Mahbub Tarzi, translated into English by Prof Mahmudabad himself under the title “The Break of Dawn.” 

His son, Amir-ud-Daula Raja Sir Mohammad Amir Hasan Khan, served on the Legislative Council of the Lieutenant Governor of the North Western Provinces. Lucknow’s Amir-ud-Daula Public Library and Amir-ud-Daula Islamia Degree College are named after him. 

Amir-ud-Daula Raja Sir Mohd Amir Hasan Khan. Image courtesy: Mahmudabad Estate

His son, Prof Mahmudabad’s great-grandfather Maharaja Sir Mohammad Ali Mohammad Khan was a pioneer of education who played a central role in establishing both Lucknow University and the Aligarh Muslim University, serving as the latter’s first Vice-Chancellor from 1920 to 1923. A residential hostel, Mahmudabad House, in Aligarh Muslim University’s Sir Shah Sulaiman Hall is named after him. He also served as the Home Member of the Governor of UP’s Executive Council.

Mahmudabad House in Lucknow. Image courtesy: Mahmudabad Estate

A close friend of Motilal Nehru, he was instrumental in the signing of the Lucknow Pact of 1916 and served on the Imperial Legislative Council, the Council of State and the United Provinces Legislative Council. Lucknow’s Butler Palace, named after former UP Governor Sir Spencer Harcourt Butler, was built by him. 

Maharaja Sir Mohammad Ali Mohammad Khan

Prof Mahmudabad’s father, Raja Mohammad Amir Mohammad Khan, was also a Cambridge graduate and an occasional professor of astrophysics at Imperial College London and the Institute of Astronomy at Cambridge. He was elected twice to the UP Legislative Assembly on a Congress ticket, in 1985 and 1989. 

When he passed away in October 2023, thousands joined his funeral procession across religious lines, and schools, markets and commercial establishments across the area shut down in mourning. 

A vindication, and a reminder

Prof Mahmudabad’s Lucknow home, Mahmudabad House – part of the historic Qaiserbagh Palace complex – continues to serve as a gathering place for intellectual and cultural exchange, much as the family’s spaces have for centuries. 

The closure of his case, then, is more than a personal reprieve. Coming at a time of heightened scrutiny over free expression in India, it is being seen as a reaffirmation, however fragile, of the right to speak, question and dissent. 

(Aman Alam is a student Barrister at the University of London and an Advocate in the
Supreme Court. He has been a former Law Clerk-cum-Research Associate to a Supreme Court judge. He is also a Fellow of the Royal Asiatic Society of Great Britain and Ireland)

source: http://www.siasat.com / The Siasat Daily / Home> Featured News / by Aman Alam, Guest Contributor March 27th, 2026

The Inspirational Journey of Shabbir Ahmad Ansari Unveiled in ‘Mandal Nama’

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

Mumbai, MAHARASHTRA :

The July 6th 2024, witnessed a gala release of the prestigious book “Mandal Nama” (Urdu version) at Mumbai’s historic Khilafat House. It is a non-fiction autobiography covering the life and inspirational journey of long-time social activist – Shabbir Ahmad Ansari – the founding President of the All India Muslim OBC Organization. This significant event drew many distinguished guests from within Maharashtra and beyond, each bringing their unique perspective and reverence for the work and life of Shabbir Sahab.

The 200-page paperback book was originally compiled in Marathi by Dilip Waghmare and translated in Urdu by Malik Akbar. It is a book on a living legend who has been a standing hero from zero by his perseverance, commitment and hardworking against all odds.

Among the dignitaries were Dr. Zahir Kazi, President of Anjuman-I-Islam and Padma Shri awardee; veteran journalist and Maharashtra MLC Kapil Patil, Mohammad Wajihuddin, Senior Assistant Editor of The Times of India, Mumbai; Sarfaraz Arzoo, Editor of Hindustan Urdu newspaper; Maulana Mahmood Daryabadi, general secretary of All India Ulama Council; Maulana Mohammad Burhanuddin Qasmi, Director of Markazul Ma’arif Education and Research Centre and Editor of Eastern Crescent along with so many others, especially, OBC leaders and activists from across India. The hall at Khilafat House, Byculla, Mumbai was at its full capacity with academia, journalists and social activists who came together to appreciate and recognise the marvelous contribution made by Shabir Ahmad Ansari for Muslim OBCs and this Nation. These luminaries who are highly respected personalities in their fields of work, graced the occasion and shared their invaluable insights on the book and the remarkable struggles of Shabbir Sahab.

The speakers highlighted the importance of Shabbir Sahab’s mission, emphasizing how he tirelessly worked day in and day out for the community, enduring numerous challenges along the way. They stressed that if this mission is not carried forward, it risks being buried with Shabbir Ansari himself. Shabbir Ahmad Ansari is not merely a name; he represents an Anjuman and a revolution. Despite facing various adversities and betrayals, he persevered and continued to advance his cause.

The event also acknowledged the crucial support provided to Muslim OBC Movement by MLC Kapil Patil and Dilip Kumar, two personalities instrumental in Shabbir Sahab’s mission. They stood by him unwaveringly, enabling him to confront politicians and overcome deceit from within his own ranks.

“Shabbir Bhai’s steadfastness led to a moment where even politicians had to concede to his demands and paved ways for Muslim OBC Reservation in Maharashtra,” echoed by almost all speakers..

“Mandal Nama” is not just a book; it is a testament to Shabbir Ahmad Ansari’s enduring legacy and a call to action for future generations to uphold and advance his mission. This is a book for all fiction and non-fiction readers. A story of a man who stood alone for a greater social cause, struggled and succeeded in his lifetime. “Shabbir Ahmad Ansari and Muslim OBC movement in Maharashtra is so fascinating-story in academic perspective that it should be a research topic in a Central University in India” opined by Maulana Burhanuddin Qasmi.

source: http://www.easterncrescent.net / Eastern Crescent / Home> Book Review> EC Exclusive / by Mohammad Toukir Rahman / July 07th, 2024

Hyderabad-born Prof. Mumtaz Ali wins Malaysia’s National Book Award for third time

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Hyderabad, TELANGANA / Kaula Lumpur, MALAYSIA :

Kuala Lumpur/New Delhi: 

In a significant achievement, Professor (Dr.) Muhammad Mumtaz Ali, hailing from Hyderabad, India, has been honored with Malaysia’s National Book Award for the third time. Currently teaching at the International Islamic University Malaysia (IIUM) in Kuala Lumpur, Prof. Ali was recognized for his outstanding contribution through his latest work, “Islamic Research: Theory, Methodology, and Thesis Writing,” published in 2022.

pix: amazon.in

The prestigious National Book Award 2023 and Certificate for the year 2023 were presented to Prof. Ali in a grand ceremony held on December 22, 2023. The certificate carries the signatures of Prime Minister Dato Seri Anwar Ibrahim and Minister Dato Seri Zambry Abdul Qadir.

Born in Hyderabad in 1955, Prof. Ali holds a doctorate in philosophy in Islamic studies from Aligarh Muslim University. He began his academic journey by completing his master’s degree in Islamic studies at Aligarh Muslim University and a bachelor’s degree in modern western political thought from Osmania University.

Joining IIUM in 1987 as an assistant professor, Prof. Ali has been a dedicated member of the university ever since. Currently, he leads the Abdulhamid Abusulayman Kulliyyah of Islamic Revealed Knowledge and Human Sciences in the Department of Usul al-Din and Comparative Religion.

His award-winning book, “Islamic Research: Theory, Methodology, and Thesis Writing,” advocates for the transcendence of Islamic research beyond religious topics, emphasizing its relevance to all aspects of life and society. The book distinguishes Islamic research from conventional methods, emphasizing the need for a comprehensive theory and methodology.

Prof. Ali’s contributions extend to various branches of Islamic theology, including developmental studies, modernization, epistemological and methodological studies, critical thinking, philosophy of science, and modernity. His books, especially those on the Islamization of Knowledge, are widely regarded as bestsellers on campus.

In 2014, Prof. Ali received the National Book Award for his book, ‘Issues in Islamization of Human Knowledge: Civilization Building Discourse of Contemporary Muslim Thinkers.’ His consistent recognition reflects his commitment to advancing Islamic research and knowledge.

source: http://www.islamicvoice.com / Islamic Voice / Home> National News and Affairs / pix of book added – amazon.in / by Islamic Voice / February 24th, 2024.

Professor Dr. Zeenat Kausar Passed Away

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INDIA / MALAYSIA :

Professor Dr. Zeenat Kausar breathed her last at 12:10 am on March 16, returning to her Creator. She had served for a long time at the International Islamic University Malaysia. Her death is not only a loss for academic circles but also a great loss for the entire Muslim Ummah.

Dr. Zeenat Kausar taught at the International Islamic University Malaysia, in the Department of Political Science from 1990 to 2006 and later taught at Qatar University, in the Department of International Affairs from 2007-2009.

A leading figure in faith-based women’s intellectual struggle, Dr. Zeenat Kausar completed her Master’s degree in 1986 and her PhD in 1991 from Aligarh Muslim University. At international conferences, she frequently spoke as a keynote speaker, presenting Islam and its perspectives on women in a highly effective and engaging manner, leaving a strong impression even on people of other faiths. Her book, Islamic Feminism: A Critique (Islam Vs Feminism: Emancipation, Liberation and the Development of Women) is widely known.

She had deep interest and expertise in various academic fields, including Islamic and Western political thought, feminism and its Islamic critique, modernity, development studies, and globalisation.

Professor Zeenat Kausar used to contribute her thought-provoking articles to Radiance Viewsweekly, especially when the magazine requested her to write articles for its Special issues.

Her recently completed book is about Dr. Wan Azizah, the wife of Malaysia’s Prime Minister Dato’ Seri Anwar Ibrahim. She had also requested Dato Iqbal to arrange a meeting with the Prime Minister’s wife. In this book, Dr. Wan Azizah’s personality is portrayed in detail – as a homemaker, a mother, a party leader, a political activist who helped realise the dreams of her imprisoned husband (when Anwar Ibrahim was Deputy Prime Minister), and a woman of struggle. Sadly, she passed away before her wish to meet Dr. Wan Azizah could be fulfilled.

Professor Dr. Tamim Usama mentioned that Dr. Zeenat was writing a detailed article on “Women’s Empowerment in Islam.”

The distinguished scholar’s husband, Professor Muhammad Mumtaz Ali, is himself a prominent scholar associated with the Department of Revealed Knowledge at the International Islamic University, Kuala Lumpur, Malaysia. When her body was placed in the room and colleagues stood around her, Professor Dr. Mumtaz Ali, spoke emotionally. He said: “It had not even been a month since our marriage. We were standing at a railway station. I had to leave for a training camp organised by the Jamaat. I told my wife, Dr. Zeenat: From this station, two trains are departing in different directions. One goes towards our home, and the other is the one I must take for social and missionary work. You may board whichever train you prefer.”

“Without a moment’s hesitation, she said: I will travel with you on the train that is going for the work of faith and Dawah.”

He further added: “From that day on, throughout our 46 years of married life, she remained my support and strength. Her thoughts and writings were a source of awakening for society. She was a practical example of the freedom that Islam envisions for women. She always had a thirst for knowledge, read extensively, and expressed her ideas in very simple language. As a wife, as the mother of my children, and as a thinker beneficial to society, she lived a meaningful life. I request all of you to pray for her success in the Hereafter.”

Thus, Dr. Mumtaz Ali concluded his brief yet deeply moving words about his wife, Professor Dr. Zeenat Kausar.

May Almighty Allah accept her good deeds and grant her the highest place in Jannat al-Firdaus. Aameen.

source: http://www.radiancenews.com / Radiance News / Home> Focus> Obiturary / by Radiance News Bureau / March 17th, 2026

Yunus Sayyad’s journey from cancer patient to award-winning author

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

MAHARASHTRA :

Yunus Sayyad receiving the award for his book ‘Inuchi Goshta

The conferring of the prestigious ‘Lakshmibai Tilak Award’ by the Maharashtra Government on ‘Inuchi Goshta‘ (The Story of Inu) is a tribute to its author, Yunus Sayyad, for his resilience in fighting a slew of diseases, including cancer, and sharing his experience with public through the book.

Yunus Sayyad was pursuing his Master’s degree at Fergusson College when he was diagnosed with blood cancer.

For the next year, he underwent treatment at Mumbai’s Tata Memorial Hospital. During that time, he had to battle 13 different diseases. Twice, his health deteriorated to the point of hopelessness. Friends who saw him in the ICU thought it would be their last meeting.

However, today, Yunus has dodged death and become a ray of hope for thousands of patients. His book ‘Inuchi Goshta‘ (The Story of Inu) is the story of his struggle with diseases.

Yunus Sayyad receiving the award

A visibly happy Yunus Sayyad told Awaz-the Voice, “When the award was announced, I was doing cancer awareness work in the Konkan region—in Sindhudurg, Ratnagiri, and Raigad. At one place, I was conducting a session for medical officers and primary health centre staff on palliative care centres on the care of cancer patients. Coincidentally, I was in a village very close to Lakshmibai Tilak’s village, and the award is also in her name. It was a great coincidence that I was doing cancer awareness work, which is the exact subject of my book.”

Yunus faced many difficulties while undergoing cancer treatment. Common patients have no information about things, such as the cost of treatment, proper diet, precautions during chemotherapy, and scientific methods of drinking water. Often, many things can be learned only through experience.

Yunus says, “I found solutions myself to all the problems I faced. With the thought that my journey and experiences should benefit other patients, I started writing a diary.” This diary was later transformed into a book. Since Yunus’s nickname is ‘Inu’, the book was named ‘Inuchi Goshta‘, and its tagline was kept as ‘Ajun Mi Jivant Ahe‘ (I am still alive).

Yunus’s mother had never seen the world outside her village till her son was diagnosed with cancer. For Yunus’s treatment, she rented a room in a slum area in Mumbai and lived there.

Yunus says, “My mother’s struggle was bigger than mine. She endured the heat of Mumbai, the environment there, and the constant physical strain caused by my illness for a year.”

Yunus Sayyad with his family

While bedridden and undergoing treatment for cancer, Yunus diligently wrote down memories from his childhood in a diary.

The book ‘Inuchi Goshta‘ is not just confined to cancer patients. Reading the story of a young man who fought and survived 13 diseases in a year is inspiring many ordinary people as well. The Maharashtra State Board of Literature and Culture selected this book from among 80 books.

Receiving a state award for an autobiography in the adult literature category at the age of just 26 makes Yunus the youngest literary awardee this year. He achieved this success purely on the strength of his experience, without previous inclination to writing.

Yunus said, “My book was published at the end of 2024. After publication, it received the ‘Navlekhak‘ (New Author) award from the Pune Book Festival. After that, the book was read by many cancer patients. Most importantly, on Cancer Day last year, I was invited as a guest to Tata Memorial Hospital, the very hospital where I was treated, and an informal launch of the book took place there too.”

Yunus also founded an NGO named ‘Aarambh‘. He says, “It’s wrong to think that our life is over after cancer. Modern medical science has good options like immunotherapy and targeted therapy.”

He also made a video on the treatment process at the Tata Hospital, which was watched by thousands of people. Many of them contacted him, and he helped 2500 patients get admitted into hospitals for treatment.

Today, he says, more than 85 per cent of them are living normal lives.

source: http://www.awazthevoice.in / Awaz, The Voice / Home> Stories / by Bhatki Chalak, Pune / March 10th, 2026

Connecting Konkan with Arabia via Iran: The history of Nawayathi, the language of Bhatkali Muslims

Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 ), Karnataka (under research project), Leaders, , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Bhatkal (Uttara Kannada District / Karavali , KARNATAKA :

The Editor of Naqsh-e-Nawayath, Mohammed Abdul Aleem Qasmi

The association of Bhatkal with the Arab world goes back to over a thousand years and this coastal town in Uttara Kannada takes immense pride in it. From clothes, perfumes to streets named after Arab cities, the Arab influence is visible. But one of the most enriching experiences of this tradition is the language of Nawayathi, which is a mix of Persian, Urdu, Arabic, Marathi and Konkani. The language is almost exclusive to Bhatkal, with only a few villages outside the town speaking this language. In the sixth of the nine-part series, Amit Kumar talks about the origins, history and legacy of Nawayathi and how it seeks to survive in the modern age.

“No matter where we go, we can identify our people. All it takes is a few words of Nawayathi,” says Maulavi Abdul Aleem Qasmi, the owner and editor of Naqsh-e-Nawayath, the only Nawayathi newspaper published in India. The 73-year-old resident of Bhatkal has been running the newspaper, published fortnightly, for the past 41 years, first as the owner and then as the editor after the demise of its founding editor Syed Abdul Rahim Irshad in 1996, after which the newspaper shifted from Mumbai to Bhatkal. Now run from an old building in Dubai market in Bhatkal, the fortnightly newspaper remains an important face of the language and the efforts to safeguard it. In fact, it is with a glint in his eye that Qasmi points out that even after all these changes, the newspaper, which has 16 pages, still sells about 3,000 copies per issue. About 80% of the copies are sent via post to its readers while the remaining are bought in the city. “The numbers have remained consistent and that makes me happy. The entire paper is proofread and published by two people,” he adds.

Bhatkalis offer a number of perspectives to now Nawayathi came into being. According to Qasmi, it is an amalgamation of nine languages (naw/nav=nine, ayath=language), although he is unable to suggest all the nine languages from which the language originated. In its current form, the language is closest to Konkani. Qasmi says that when the Arab traders came to India, a number of them settled here in Bhatkal due to its favourable climate and location. The descendants of these Arabs would later be identified as Nawayath.

The office of Naqsh-e-Nawayath, the only Nawyathi newspaper of India

While the language itself owed its roots to a number of languages, from the very beginning it used the Persian script. His newspaper, which once focussed on the most important news from the region, made the shift to more feature-based items over the past decade. “With the advent of the internet and the emergence of local websites and news channels, there was little for us in the form of news. So we now focus on Islamic teaching, columns from our readers and obituaries and marriages. In fact, now the obituaries and marriages sections are the main USP of our newspaper,” he adds.

Persian, Nawayathi and Urdu: How written documents evolved in Bhatkal

According to Maulana Abdul Aziz Kaziya, an expert on Nawayathi and a member of Nawayath Mehfil, an organisation which is working to restore the glory of the language, Nawayathi was not initially used in a written form. “Up to the 17th century, almost all our records and written material remained in Persian even though Nawayathi was the spoken language. It was only around the end of 17th century that the language began to be used in written form too in the Persian script. I have seen documents, contracts and official letters written from that period in Nawayathi,” he says. But with the 20th century, a new challenge faced the Bhatkalis. “When the Anjuman Hami-e-Muslimeen was established in 1919, they were faced with a decision,” says Kaziya. “They wanted to create an education system that would help students equip themselves with the modern world while retaining the core Islamic principles. So, they chose Urdu over Nawayathi and since then Urdu has become the de facto language of education here,” he adds. While it proved to be a positive for students, it nevertheless relegated Nawayathi to the status of a “home” language, Kaziya adds. “Even today, almost all families speak Nawayathi at home and amongst each other. But it was never, and is unlikely, to be taught in schools,” he says.

Mohammed Zubair Jukaku, who has written the first Nawayathi book on Grammar and a dictionary.

Scholars, poems and the future of the language

Aikage Sayyano-Khalabe Ismail (18th century): Nawayathi Dua

The original song has 143 verses. Here are the first ten.

Aikage Sayyano, mege sangta
Allahche Pashi, Taufiq Mangta…
Toge naito amige kiwro,
Tekage waknuk napawe Iwro
Toge postolo amchoge dhani
Teka nai zodo upawanit koni
Manat mokhat aslale to Zane
Techege mazuk na-hale pane
Izanak suzanak techege niamato
Inwa gawrwa techege sifato
Inauche gaurauche tekachge sazawar
Techege athwen inauta janawar
Mohammed nabiyacho karage wakan
Allahge rakhnit tumchige Iman
Gosacho mogyo amchege wari
Yeko zan nahi techege pari
Taikage fetaules amcher rabban
Aplege kudrat ko karuk bayan
Jibreel yawn teikage Sangile,
Qur’an ghewn teicharge diwile

Translation:
Listen, friends (female) I am going to tell you;
I am going to pray to Allah for prosperity
He is the master, we are the slaves;
Words are not sufficient to praise him.
He looks after us, he is our Lord;
None is born equal to him.
Whatever is in the mind and mouth (lips) he knows;
Without his knowledge, the leaf does not move.
His bounties are bestowed upon the small as well as the great;
His attributes are to be found in both the rich and the poor.
He is the only one fit to be praised and respected;
His praises are sung by animals.
Sing the praises of Prophet Muhammad;
Allah will safeguard your faith.
The Friend of God is unto us;
There is no one like him.
God sent him unto us;
In order to reveal to us his Power.
Gabriel came and revealed to him;
He gave the Qur’an to him.

(From The Nawayaths of Kanara: Victor D’Souza, 1955)

These lines are still taught to many children in Bhatkal as a dua (prayer). Nawayathi has been blessed with a number of eminent authors: Sairul Nisa, Maulud Nanna, Garvo Vakhan and Kaile Bayan among others, but you would struggle to find their books in Bhatkal today. The former editor of Naqsh-e-Nawayath, Syed Abdul Rahim Irshad is regarded by many as the most prominent author/contributor Nawayathi, and his book Faal-e-Sakhan is regarded as the first attempt to go beyond Islamic teachings/writings in Nawayathi and delve into the realm of imagination and poetry. However, you would be hard pressed to find a copy of even this book in Bhatkal.

A manuscript of Nawayathi text preserved in the Nawayath Mehfil’s office.

While the language flourishes in the spoken form, it is clear that the same cannot be said of its written form and the literary works. According to Qasmi, the preference for Urdu and Arabic over Nawayathi has in some ways, negatively impacted the local language. “I doubt if the present generation has read much in Nawayathi since the local schools and madrasas give preference to Urdu, English and Kannada,” he adds.

In light of the decline in the status of Nawayathi, a committee called Nawayath Mehfil was formed about 12 years ago. Mohammed Zubair Jakaku, joint secretary of the Mehfil, has written four books in Nawayathi, including the language’s first-ever dictionary and a grammar book, says that there is an attempt to revitalise books written in Nawayathi, and that they are republishing old authors to ensure that these treasures are not lost forever.

A bunch of new books published in the Nawayathi language

The committee is working on reviving old Nawayathi texts along with working on a translation of Quran to Nawayathi. “We have Quran in 55 languages in our museum and I believe that a copy of the Nawayathi Quran will be a welcome addition to the same. This language is distinctly unique and a matter of pride for us. I hope we do justice to it,” says Qasmi. For now, the language looks safe in the hands of Bhatkalis and in a city that has been given undue attention for all the wrong reasons, it acts as a glue that keeps the society together.

source: http://www.twocircles.net / TwoCircles / Home>News / by TCN staff / January 24th, 2017

Book on Umar Khalid Released in New Delhi

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

DELHI :

New Delhi :

An overflowing audience of the young and the very old at the Press club of India, New Delhi, on Tuesday witnessed the release of a book on Umar Khalid, a JNU scholar now in jail these last six years.

The book titled Umar Khalid and His World: An Anthology, published by Three Essays Collective, is edited by Anirban Bhattacharya, Banojyotsna Lahiri, and Shuddhabrata Sengupta.

It is an anthology of writings by and about the incarcerated activist, featuring contributions from various public figures, intellectuals, and friends.  The anthology is curated by researcher/activist Anirban Bhattacharya, writer and activist Banojyotsna Lahiri (who is also Umar Khalid’s partner), and artist/writer Shuddhabrata Sengupta.

The book features letters, essays, and reflections, including writings from Umar Khalid himself, along with contributions from Romila Thapar, Ramachandra Guha, Anand Teltumbde, and Kunal Kamra. It highlights themes of resistance, the injustice of prolonged detention, and the political atmosphere in India.

source: http://www.radiancenews.com / Radiance News / Home> Review Article> Book Release> Focus / by Radiance News Bureau / February 17th, 2026