Writer Bolwar Mahamad Kunhi talks about literature and fests.
Karnataka : Bengaluru : 30/10/2017 : Bolwar Mohammed kunhi during The Bengaluru Literature festival in Bengaluru on Sunday. Photo : Sudhakara Jain.
Bolwar Mahamad Kunhi, 66, is the only Indian writer conferred with two Central Sahitya Academy Awards (2010 & 2016) for creative prose in Kannada. He received the Atta Gallata Bangalore Lit Fest 2017 Award for Kannada for his overall contribution on the concluding day of the Lit Fest on Sunday. With 250 short stories and a host of novels, with several directed towards children behind him, Kunhi a recipient of the Karnataka Rajyothsava Award and Karnataka Sahitya Academy’s Lifetime Achievement Award says, “Young writers should regularly read what seniors write and get inspired to find their own words and voice.” Kunhi, who said every recognition is a moment of inspiration to writers, spoke to MetroPlus regarding his life and writing. Excerpts:
Do you think such literary fests are important for the growth of literature?
Yes. Such festivals also add their share to other ingredients required for a healthy literary growth, look at the buzz they create, have you ever seen this kind of an unprecedented crowd? I am not as aware of the present statistics of other languages. This is my uncorroborated research. In recent times Kannada literature has seen a huge number of publications, possibly surpassing that of any other Indian language. The number of literary events or the number of Jnanapeeth awardees we have could surpass those from any other language. This could be another reason some Kannada writers have achieved celebrity status.
Is literature the voice of society?
Literature always augurs well for society and provides wisdom to humanity. All religious books, which I consider part of literature, are works of wisdom which have had a great impact on humankind. Literature also taught civic sense to man who lived like a wild animal. The conversations and dialogues in such events also propagate the same wisdom.
After Chand Ali in ‘Swathantrayada Ota’ who is the next character in your work awaiting attention?
In the last two years I have been busy in understanding two important characters for different reasons. First to write 1000 couplets about Ambedkar and second to write a novel on the Prophet’s beloved wife, Ayesha. The second has gained more traction in the last few months. When I wrote the first ever historic novel on Prophet Muhammad Oidiri two years ago, it was well-received. But most of the characters in Odiri were male. The thoughts, words, actions, and the attitude was male. I always wondered if the women of that time had opinions of their own. Did they ever voice what they felt? Even in solitude? This is the subject of the proposed novel titled Umma (Mother) inspired by the life of Ayesha. I am not sure which one will be completed first.
After Gorur Ramaswamy Iyengar who wrote on Gandhiji, your book on the Mahatma received instant recognition. How important is it for today’s children to read about Gandhiji?
To guide our children in the right way we show them role models. It is a shame we are unable to give them contemporary examples to encourage and mould their personality. The examples that we provide from history or mythology seem too overwhelming for them. Historical characters are kept on a pedestal and are inaccessible. Gandhiji maybe one example which children can relate to since they read and learn about him a lot and he is the most recent of those examples! To these children my book attempts to show that Mahatma Gandhi was not an unachievable superhuman. He was a common, simple boy, who grew up like most of us, as a darling to his parents, went to school, studied prescribed text books and qualified as a lawyer. As a young man he fought for the downtrodden and stood for truth, non-violence and social justice. I tried to depict him as a common man who lived an uncommon life to become a Mahatma.
Do female characters get more importance in your novels?
I don’t think so. Being feminist writer is not an easy way to popularity. Though I was born in a male-dominated community, I was brought up with the love of various women in my early life – my mother, my sisters and my first teacher. They were the ones who tolerated my anger, frustration and ego and loved me unconditionally. That guilt might be the reason women are central to my work. I dedicated my first story collection to ‘Appi Bayi’, the teacher who taught me to write alphabets. The second one was to my mother who I buried with the same hands that I dedicated it to. Another work was to my elder sister and another to my two daughters. My mega novel is dedicated to my beloved. All of this could be due the same guilt. May be my work as an emotional man resonates with like-minded people and thus gets appreciated.
How was your experience writing the screenplay for ‘Munnudi’ and ‘Athithi’?
My writing is like a sculptor’s. It takes shape with time. I don’t believe in inspirations. Cinema, definitely is not my medium. I wrote the screenplay under the persuasion and for the love of my friends P. Sheshadri, who bagged nine National awards in a row and Dattanna, an inimitable character actor. I wrote what I felt for both movies and they incidentally won national awards. I cannot comment on what else I might be able to do in cinema, at least not now.
Can you talk about your initiation to writing considering you have no writers in the family?
I joined Syndicate Bank in Gulbarga after my B.Sc. Much later when I was associated with the Sahitya Academy I discovered that most members had masters degrees. It enthused me into getting an MA in Kannada in the 1980s.
My desire to write was another one of such self-imposed challenges. During a casual conversation while playing carrom with writer Arooru Lakshmana Seth in Gulbarga, I asked him how he was able to visualise and write so much. His said “non-writers like me cannot understand the process.” That comment propelled me into writing a short story and getting published in Navbharat which was the beginning.
source: http://www.thehindu.com / The Hindu / Home> Books> Authors / by Ranjani Govind / October 30th, 2017
Professor Ghulam Muhammad, widely known by his pen name Marghoob Banihali, was an illustrious scholar, poet, and cultural historian whose literary and academic contributions have left an indelible mark on the landscape of Kashmiri literature and thought.
Born on 5th March 1937 at Bankoot, Banihal, in the erstwhile princely state of Jammu and Kashmir, he emerged as a multidimensional personality whose erudition encompassed not only Kashmiri language and literature but also Persian, Urdu, and English.
Marghoob Banihali’s journey, marked by personal loss, intellectual rigor, and literary innovation, reflects the resilience of a scholar deeply rooted in his cultural milieu yet transcending regional boundaries in his vision.
He passed away on 27th April 2021 at his residence in Srinagar, leaving behind a rich legacy of scholarship, poetry, and cultural reflection. The formative years of Marghoob Banihali were fraught with challenges. He lost his mother at the tender age of eight and his father when he was merely fourteen. The successive losses not only plunged his family into economic hardship but also exposed the young boy to the harsh realities of life at an early age. The family’s business suffered a severe blow, forcing Marghoob to traverse arduous paths—both literal and metaphorical—toward education and personal growth. In March 1954, he undertook a challenging journey to Islamabad to appear for his matriculation examination, traveling around seventy kilometers through snow-clad mountainous terrain. These early experiences of adversity instilled in him resilience, humility, and a deep understanding of human struggles, qualities that would later find expression in his literary and scholarly endeavors.
Marghoob Banihali received his early education under several prominent Kashmiri educators who shaped his intellectual and literary sensibilities. Among these were Haji Ghulam Ahmad Shah, who later became his father-in-law, Hakim Muhammad Hafiz Allah of Rawalpora, Srinagar, and Molvi Ghulam Muhiuddin Kirmani of Pattan Baramulla, who advised him to adopt the pen name “Marghoob.”
Another significant influence in his formative years was Master Ghulam Nabi Geeri, a member of his own family, who provided guidance and support during his early scholarly pursuits. Despite financial constraints, Marghoob pursued his education in a private mode, simultaneously embarking on a teaching career that would span decades. He eventually completed his Masters in Persian and went on to earn a PhD in the same field, laying the foundation for a distinguished academic career.
Professionally, Marghoob Banihali held diverse roles that reflect his commitment to education and literature. He served as headmaster and vice-principal at higher secondary schools and as a Tehsil Education Officer (TEO) before joining the University of Kashmir in 1969 as a lecturer in the Persian Department. His tenure at the university spanned over three decades, during which he contributed to the Department of Kashmiri, the Central Asian Studies Department, and the Iqbal Institute. He retired in 1997 as the Head of the Department of Kashmiri, leaving behind a legacy of mentorship, scholarship, and administrative excellence.
Marghoob Banihali’s literary oeuvre is vast and varied, reflecting his erudition, spiritual depth, and commitment to human values. His writings primarily focus on Islamic subjects, communal harmony, and ethical and cultural reflections. He authored over fifty books in Kashmiri, Urdu, Persian, and English, covering poetry, literary criticism, cultural history, and translations. His first poetic collection, Partavistan, earned him the Sahitya Akademi Award for Kashmiri literature in 1979 and the state Sahitya Akademi Award in 1977, establishing him as a prominent voice in contemporary Kashmiri poetry. His works transcend mere literary expression; they engage deeply with the cultural, spiritual, and philosophical dimensions of Kashmiri society.
Among his notable works is Marghoob Theory, published in English in 1982, which offers a systematic proposal for the improvement and modernization of the Kashmiri script. This work has been lauded by scholars such as Prof. Syed Maqbool, former Director of the Centre for Central Asian Studies, who described it as a scientifically viable and practical method that preserves the connection of Kashmiri with its source languages while making it more accessible to the Kashmiri-speaking populace.
Similarly, Prof. Nazir Ahmad Malik, a distinguished linguist, recognized the significance of this contribution for the development and preservation of Kashmiri language and literature.
Another seminal work, Kashir Bale Apare (1989), provides a detailed account of Kashmiri culture, language, and literature as prevalent in the Pir Panchal region. Through meticulous research, Marghoob Banihali chronicled the evolution of Kashmiri literature, highlighting its linguistic and cultural heritage.
His translations further enriched Kashmiri literary resources; in 1975, he translated Kalilah wa Dimnah into Kashmiri, introducing the classic collection of fables to a broader audience.
He also translated the monograph on the “Nightingale of India” (Bulbul Hind), Sarojini Naidu, thereby familiarizing Kashmiri readers with the Bengali poet Qazi Nazrul Islam. Marghoob Banihali’s engagement with historical and cultural scholarship is exemplified in Qadeem Kashur: Some Glittering Milestones of Ancient Kashmiri (with Special Reference to Shaikhul Alam), published by the Central Institute of Indian Languages, Mysore, in 2001.
This work provides the cultural and linguistic background of Shaikhul Alam’s poetry, situating it within the broader historical and intellectual traditions of Kashmir.
Similarly, his scholarly inquiry into Iqbal’s thought culminated in Kalam Iqbal kay Ruhani, Fikri wa Fani Sarchasmay (2006), a critical exploration of Iqbal’s philosophical, spiritual, and literary dimensions.
He also authored Ikhliqiat Marghoob (2005) and Khas Ihsan, poetic collections that address Islamic themes such as Tawhid, Risalah, and Akhirat, blending devotional fervor with literary sophistication.
His translation of the rare manuscript Noor Namah of Baba Naseebuddin Ghazi into Urdu (published in 2013) further attests to his dedication to preserving and disseminating Kashmir’s spiritual and literary heritage.
“Professor Marghoob Banihali was a cultural beacon of Kashmir, revered in literary and social circles for bridging the region’s historical, linguistic, spiritual, and literary traditions with contemporary scholarship. His work, including his writings, teachings, and translations, deeply engaged with Islamic thought, human values, and communal harmony. Banihali significantly contributed to the Kashmiri language through the Marghoob Theory and rejuvenated Sufi poetic traditions. As a poet, scholar, teacher, and humanist, his legacy is a testament to the power of knowledge and devotion to culture, faith, and humanity, making him a jewel in the crown of Kashmiri literature.”
Marghoob Banihali’s scholarship was not confined to the written word; he was a dedicated teacher and mentor, particularly in the study of Persian poetry of Iqbal.
Associated closely with Aali Ahmad Saroor, whose monumental works on Iqbal he studied and taught, Marghoob enabled research scholars at the Iqbal Institute of Philosophy and Culture to engage with Iqbal’s Persian poetry critically and independently.
By teaching the fundamentals of Persian language and literary analysis, he empowered a generation of scholars to navigate complex texts and philosophical concepts with confidence. In the foreword to Adam Gharay Iqbal (Iqbal’s Humanistic Philosophy), Professor Abdul Haq aptly observed: “Prof Marghoob is a knowledgeable person and a thinker as well. He is truthful, sincere, and honest in thinking, and practical in dealings. His multidimensional personality, combined with his erudition in Urdu, Persian, and Kashmiri literature, provides students and teachers ample guidance.”
A prominent dimension of Marghoob Banihali’s personality was his humility, nobility, and spiritual inclination. Mir Ghulam Rasool Nazki affectionately called him “mahboobi” (my beloved), while Akhtar Mohiuddin described him as an Islamic poet and writer endowed with pure nature (salim al-tabah).
Yusuf Taing, a renowned literary critic, noted that Marghoob Banihali’s poetry, whether in ghazal, naat, nazm, rubai, or manqabat, consistently reflects a profound love for the Prophet Muhammad (SAW), serving as a versified biography of the Prophet and reviving the spiritual essence of Kashmir’s Sufi poetic tradition.
Through works such as Tohfai Tawhid (2017), he rejuvenated the age-old legacy of Kashmiri Sufi poetry, imbuing it with tawhidic thought and devotional depth.
Professor Marghoob was a vital link between Kashmir and Jammu, belonging to the distinguished line of Pir Panchal poets and literary figures, including Kamghar Kashtwari, Rasa Javeedani, Nishat Kashtwari, Janbaz Kashtwari, Bashir Badrwahi, Shahbaz Rajourwi, and Manshur Banhali.
He was described by Bahar Ahmad Bahar as “a movement, a history, and a trendsetter,” and Prof. Ghulam Mohiuddin Hajni famously likened him to “a jewel coming from the sky-rocketing mountains of Pir Panchal.” Mohan Lal Aash extolled him as “a diamond carved out from the high rocks of Pir Panchal,” recognizing his deep understanding of global literary trends, mastery over expression, and devotion to the Rishi philosophy of Hazrat-e-Alamdari in Kashmir. Prof. Waheed-u-Din Malik, former Vice Chancellor of the University of Kashmir, hailed him as “a brilliant scholar of oriental languages, a sincere Kashmiri who undertook the arduous task of bringing out the best of Kashmiri culture and language through creative writings.”
One of Professor Marghoob Banihali’s seminal contributions to Kashmiri linguistics is the Marghoob Theory, a concise yet powerful work in English that chronicles the birth and evolution of the Kashmiri language and proposes a practical framework for its script reform. This work, consisting of around 100 pages, received praise from scholars and linguists alike for its scientific approach, practical applicability, and preservation of linguistic heritage. It has been recognized as a landmark achievement in Kashmiri language studies, providing a bridge between tradition and modernity in the realm of script and literacy.
Throughout his life, Marghoob Banihali exemplified the qualities of a consummate scholar, poet, and humanist. His multidimensional personality combined erudition, humility, devotion, and a profound sense of social and cultural responsibility. He engaged deeply with the literary and spiritual heritage of Kashmir while extending his intellectual reach to encompass Persian, Urdu, and English literature. His literary output, comprising over fifty books, reflects a commitment to ethical values, spiritual insight, and cultural preservation. His translations, critical studies, and original works enriched the literary corpus of Kashmir and created pathways for future scholars to explore the region’s rich literary and philosophical traditions.
Marghoob Banihali’s contributions were recognized with numerous accolades, including the prestigious Sahitya Akademi Award in 1979 for Partavistan, the state Sahitya Akademi Award in 1977, and the Ghalib Award from the President of India in 2008.
Beyond awards, his enduring legacy lies in the generations of students, scholars, and readers he inspired, the rejuvenation of Kashmiri Sufi poetic traditions, and the preservation and propagation of the Kashmiri language and culture.
Professor Marghoob Banihali’s life exemplifies resilience in the face of adversity, intellectual curiosity, and unwavering dedication to cultural and spiritual values. His scholarly rigor, poetic genius, and commitment to education rendered him a guiding light in Kashmir’s literary and academic spheres. The impact of his work continues through his sons, particularly Prof. Mushtaq Marghoob, who carry forward his philanthropic and intellectual legacy, ensuring that the torch of knowledge and cultural enrichment remains alight.
In conclusion, Professor Marghoob Banihali was not merely a literary figure or an academic; he was a cultural beacon whose life and work bridged the historical, linguistic, spiritual, and literary traditions of Kashmir with contemporary scholarship. His writings, teachings, and translations reflect a deep engagement with Islamic thought, human values, and communal harmony, while his humility, sincerity, and spiritual devotion rendered him a revered personality in both literary and social circles. He rejuvenated the rich Sufi poetic traditions of Kashmir, contributed to the evolution of the Kashmiri language through the Marghoob Theory, and inspired generations of scholars and poets. As a poet, scholar, teacher, and humanist, Marghoob Banihali remains a jewel in the crown of Kashmiri literature, a legacy that will endure for generations to come. His life is a testament to the power of knowledge, perseverance, and devotion to culture, faith, and humanity. May his soul rest in peace.
(The author a veteran academician is a former Professor and Head Department of Islamic Studies, Kashmir University. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”) hamidnaseem@gmail.com
source: http://www.thekashmirhorizon.com / The Kashmir Horizon / Home> Opinion / by Prof. Hamid Naseem Rafiabadi / October 28th, 2025
Muhammad: The Prophet of Islam, authored by Colonel B.K. Narayan
In 1978, a rare and remarkable book was published in Delhi – Muhammad: The Prophet of Islam, authored by Colonel B.K. Narayan, a retired officer of the Indian Army and former military attaché at the Indian Embassy. Known for his distinguished service during the 1971-72 India-Pakistan war as an infantry commander, he was also a man of deep intellectual curiosity and cultural sensitivity. Muhammad: The Prophet of Islam, published by Lancers Publishers, Delhi, stands as one of his most significant contributions beyond his military career – a comprehensive English-language biography of the Prophet Muhammad ﷺ.
More than a mere historical account, the book presents a deep and insightful reflection on the life and legacy of the Prophet Muhammad ﷺ, highlighting the enduring relevance of his moral and spiritual example.
Colonel Narayan’s profound admiration for the Prophet’s ﷺ character and achievements moved him to write a full-length English-language biography – a rare undertaking for a non-Muslim author, particularly one from a military background. His unique perspective offers readers a fresh and unbiased narrative rooted in historical context, moral analysis, and intellectual sincerity. His work stands as a bridge between cultures, illuminating the universal values embodied by the Prophet ﷺ.
In addition to this work, Colonel Narayan authored several other important books on the Arab world and geopolitical events of his time, including: The Fourth Arab-Israeli War (1974), Anwar al-Sadat: Man with a Mission (1977), Lessons and Consequences of the October War (1977), General J.N. Chaudhry: An Autobiography (1978, as narrated to him).
Spanning 205 pages, Muhammad: The Prophet of Islam is thoughtfully organised into three distinct sections, each offering a deeper understanding of the Prophet’s ﷺ life, message, and lasting influence.
Section One explores the life and mission of the Prophet Muhammad ﷺ, presented across 12 well-structured chapters. Colonel Narayan opens with an insightful overview of the socio-political conditions in Arabia before the Prophet’s birth. The narrative then follows key events and milestones throughout the Prophet’s life, offering a clear and compelling account of his journey and legacy. Topics covered include:
The state of Arabia before the advent of Islam,
The commercial significance of Makkah,
The Prophet’s ﷺbirth, early life, and journey to Syria,
His marriage to Hazrat Khadijah (RA),
The commencement of Prophethood, and
The Hijrah (migration) to Madinah.
Colonel Narayan meticulously discusses Key milestones such as the first revelation, the Prophet’s ﷺ interactions with Jews, Christians, polytheists, and hypocrites following his migration. The section also covers major expeditions and battles, the opposition from Jewish tribes, and strategic responses led by the Prophet ﷺ. Further discussions include the Kaaba’s history, types of revelation, and miracles of the Prophet ﷺ by the will of Allah. The book also examines the Prophet’s ﷺ battles, diplomacy, and social reforms.
This section concludes with the passing (Wafat) of the Prophet Muhammad ﷺ. A unique feature of this section is its inclusion of illustrative materials – historical photographs and maps, such as Jeddah Airport, the Black Stone (Hajr-e-Aswad), Bab-e- Kaaba, the mountainous terrain surrounding Makkah, and pilgrims clothed in the traditional white garments of Ihram. These visuals not only enhance the reader’s understanding but also offer a deeper emotional connection to the sacred geography of Islam. This part of the book extends from page 1 to 146.
Part Two focuses on the Sayings of the Prophet – the Hadith. Spanning pages 149 to 174, this section features English translations of over 100 carefully selected Hadiths, offering insight into the Prophet’s guidance across various aspects of life. The Hadiths are thoughtfully arranged under a wide range of themes, including belief and worship, justice and business ethics, the management of anger, responses to illness and poverty, the importance of guarding one’s tongue, the virtues of patience, mercy, repentance, and the sanctity of human life. Together, they reflect the profound moral and spiritual wisdom that continues to inspire and guide countless lives. Colonel Narayan expresses deep admiration for the enduring relevance and lucidity of these teachings, noting their ability to convey profound truths with striking simplicity. He writes:
“They are capsules of wisdom, simple, direct, and effective.”
Part Three centres on the noble wives and esteemed companions of the Prophet Muhammad ﷺ. The final section introduces the 11 noble wives of the Prophet Muhammad ﷺ – Khadijah, Aisha, Hafsa, Zainab, Zainab bint Jahsh, Safiyyah, Umm Habiba, Juwayriya, Rayhana, Maymunah, and Maria (may Allah be pleased with them all). The author praises their outstanding virtues – piety, sincerity, and loyalty – and he underscores the profound influence each of these noble women had on shaping the moral, spiritual, and social foundations of the early Islamic community. The author emphasises the social and moral significance of these marriages. He writes:
“The text reveals the circumstances under which these marriages were contracted and the benefits which accrued to society through them. All the wives of the Prophet made a distinct impact on society, by virtue of their piety, devotion, and dedication to the Prophet and the faith.”
In addition, this section offers concise biographies of the four Rightly Guided Caliphs – Abu Bakr, Umar, Uthman, and Ali (may Allah be pleased with them all) – highlighting their pivotal roles and contributions in the development of the early Muslim community.
A standout feature of this book is the author’s consistent focus on the humanistic portrayal of the Prophet Muhammad’s ﷺ humanity. Narayan emphasises that the Prophet ﷺ never laid claim to supernatural powers, yet through his character, wisdom, and unwavering commitment to justice, he transformed a fragmented, tribal society into a cohesive and ethically grounded civilization. He observes:
“To judge the greatness of his actions appropriately, one has to transport oneself to those days, and judge what Meccan society was before him and what it became after him.”
Commenting on the Prophet’s eloquence, Narayan writes:
“The Prophet was brief in his conversation and every word which he used had a specific purpose. Nothing could be added to his speech and nothing could be deleted from it.”
Colonel Narayan also notes the significance of the Prophet’s ﷺ oratory in an age when eloquence was revered. Drawing parallels with earlier prophets, he writes that while prophet Moses was given miraculous powers suited to his time; Jesus was given healing abilities, the Prophet Muhammad ﷺ, who lived in an age of eloquence and oratory, was gifted with unparalleled eloquence – a form of divine expression perfectly attuned to his time.
The book ends with a well-curated bibliography, citing sources such as Majmu‘ah Sirat al-Rasul by Ahmad Baraniq, Mishkat al-Masabih, Mohammedanism by H.A.R. Gibb, and Muhammad by Maxime Rodinson.
What distinguishes this book from many other Seerahs (biographies of the Prophet) is its remarkably balanced tone – reverent yet scholarly, empathetic yet analytical. At the same time, his deep respect for the Prophet Muhammad ﷺ and the Islamic worldview imbues the narrative with sincerity and insight.
Colonel B.K. Narayan’s Muhammad: The Prophet of Islam stands as an exceptional work – one that bridges faith, history, and scholarship. It offers a rich, respectful portrayal of the Prophet’s ﷺ life. In his portrayal of the Prophet’s ﷺ virtues – honesty, compassion, eloquence, restraint, and humility – the author invites readers of all backgrounds to reflect on timeless values. His unbiased presentation serves as a bridge between cultures, beliefs, and histories.
At a time when interfaith dialogue is more important than ever, Muhammad: The Prophet of Islam serves as a remarkable testament to respectful dialogue across religious and cultural lines. Written by a decorated Hindu military officer, the book represents not only a literary and historical contribution but also a moral undertaking – one that resonates far beyond its pages.
For those seeking a thoughtful, accessible, and historically rich account of the life of Prophet Muhammad ﷺ, Colonel B.K. Narayan’s biography remains a valuable and rare contribution.
source: www.radiancenews.com / Radiance News / Home> Features> Focus / by Dr Syed Wahauddinj Hashmi, Hyderabad / October 31st, 2025
Chikkamagaluru, Senior litterateur of the district, Rahmat Tarikere, has been awarded the 2025 Rajyotsava Award. Born in 1959 in Samatala, Chikkamagaluru district, Rahmat Tarikere did his primary education in Samatala, Tarikere, Shivamogga, and Mysore.
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Kannada Prabha News, Chikkamagaluru
Senior writer of the district, Rahmat Tarikere, has been awarded the 2025 Rajyotsava Award.
Born in 1959 in Samatala, Chikkamagaluru district, Rahmat Tarikere completed his primary education in Samatala and later studied in Tarikere, Shivamogga, and Mysore.He secured first position in BA and received the Teenamsree Gold Medal, M.A. First rank and 7 gold medals. He pursued a teaching career and worked at Sahyadri and DVS College in Shivamogga, and Kannada Universities in Hampi from around 1984 to 2021.
He also served as a visiting professor at Stanford University, California (2023); and the University of Mysore. He has published several publications including Counterculture, The Path of the Sword, The Bloody Sutaka, Doormat, and Thought Path.
He has written research works on literary criticism, metaphysics, and cultural studies such as Karnataka Sufis, Karnataka Nath Panth, Karnataka Shakta Panth, Karnataka Moharram, Rajdharma, and Karnataka Guru Panth.
Apart from this, Rehmat Tarikere, who is a skilled craftsman in many genres such as Anuva and travelogue, has written Marudhogna Kicchu, Dharmaparikshe, Bahutva Karnataka (Thoughts); Andaman Dream, Kadali Hokku Bande, Jerusalem (Travelogue); Kadatsattu Nadu, Sanasangati, Hasuhokku (Column); With the Worldly Opponents, With the Law-abiding (Interview); Hitalajagattu (Essay); Furnace (Autobiography); Amirbai Karnataka (Biography): Colonial Consciousness and Liberation (Googi Thiango’s ”
For his literary cultivation, from Karnataka Sahitya Akademi, Kendra Sahitya Akademi (2010), GS Shivrudrappa, Hama Nayaka, P. Lankesh, Vasudeva Bhupalam, Sunithishetti, Veechikkaweeraiah, SG Sannaguddaiah, Kukke Subrahmanyashastri, Pradeep, Sandesh, Patil Puttappa, Prof. Karimuddin Memorial Awards.
He has created excellent works of travel in many places. Among them, his travels to Palestine, Turkey, Jordan, Israel, Egypt, Germany, Croatia, Estonia, Netherlands, Italy, Bhutan, Nepal, America, Iraq, Iran, and Saudi Arabia are notable.
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I am very happy to have received the award. This award came with the cooperation of everyone, and this honor goes to Tarikere – Rahmat Tarikere
— 30 KCKM 5
source: http://www.kannadaprabha.in / Kannada Prabha / Home> Karnataka News / by Kannada Prabha News Network / October 31st, 2025
One of the oldest places in Uttar Pradesh is Sambhal in District Moradabad, has a long list of people in its history who confronted with British and posed great resistance with their historic acts of gallantry. Abdul Qaiyyum, Lala Prem Pal, Qari Abdul Haq, Maqsood Turki, Chaudhary Riyasat Ali, Lala Chandulal, Lala Roop Kishor, Maulvi Noorul Hasan, Sheikh Abdul Raheem, Chetan Swaroop, Radhey Lal Poddar, Munshi Moinuddin, Ml. Sultan Ahmad,Maulvi Abdul Waheed are prominent among such people.
The exact date of birth of Maulana Ismail Sambhli is not known however, he might have taken birth in 1899 at Mohallah Deepa Sarai. He belonged to the Sarwar Waley family of Turk community. His father, Munshi Kifayatullah was considered among the educated people of the area and was famous with the nickname ‘Munshiji’. His grandfather’s name was Sarwar Husain who was a native to village Mundha in J. P. Nagar. Later he shifted to Sambhal. His family surname, Sarwar Waley was due to his grandfather’s name.
He received primary education at Madrasatul Mohammadia, Deepa Sarai and was admitted to class VI to continue further education in English against his mother’s wish. She wanted him to get Arabic education and finally her will prevailed. Meanwhile, his father passed away and he was sent to his elder brother at Bahawalpur where he had the honour to receive education from Maulana Farooq Ahmad, Sheikhul Hadees and Head, Jamia Usmania.
Maulana Farooq Ahmad was the disciple of Shaikhul Hind Maulana Mahmoodul Hasan and relative of Maulana Mansoor Ansari who was put on exile on the pretext of abetting and participating in the freedom movement. He was extremely unhappy with British and a staunch supporter of freedom struggle. It was his company that helped instill a sense of nationalism in the heart of Maulana Ismail Sambhli and inspired him to participate in the freedom struggle.
After completing education at Bahawalpur, Maulana Ismail Sambhli returned back to his native place, Sambhal and continued with his education at Madrasa Sirajul Uloom. In the meantime the barbaric incident of Jalianwala Bagh took place that put the whole of India on fire. A protest strike was observed in Sambhal as well and a mass gathering of all communities was organized at the gardens of Gul Chhatar. Maulana Ismail Sambhli delivered a very inspiring lecture at the mass convention. Maulana was the youngest among all orators yet his oration impressed the public most and thus his national and political life began. Maulana gained popularity as Raees-ul Muqarrareen (master orator).
When the British defeated Turkey, the resulting loss and the sense of defeat made the Muslims furious. On November 22, 1919 the Khilafat Committee was founded and the Jamiatul Ulema-e-Hind took birth in Delhi. The Khilafat Movement was pronounced through out the country. Just months after the sad demise of Sheikhul Hind Maulana Mahmoodul Hasan, Maulana Ismail Sambhli took admission in Darul Uloom Deoband where his nationalist ideas and concepts received firmness. He started partaking in the nationalist activities with much vigour and zeal and despite him being a student he was arrested on February 22, 1921 for his radical ideas and inflammatory speeches. After two – three days his case was heard at Moradabad Jail and he was sentenced to two years’ rigorous imprisonment. Then the political detainees were generally subject to extreme brutalities. Maulana and his companions borne all types of atrocities. They were put under penal servitude, were imprisoned in small cages and were compelled to sleep handcuffed. Precisely, they were put to all types of brutalities but did not tender apology. Finally, he was released after the term of his punishment was over. Back to home he concentrated on completing his education. After completing courses at Darul Uloom Deoband he joined Jamia Qasmia Madrasa Shahi, Moradabad as a teacher in later 1924. The country’s condition had changed by the time, Khilafat had come to an end, there were communal disturbances through out the country and Congress had suspended its Civil Disobedience Movement. Mahatma Gandhi was imprisoned for six years. People were feeling let down but Maulana Sambhali kept moving ahead with full confidence.
In 1930 when Congress proclaimed for complete freedom. On March 13 Mahatma Gandhi commenced his famous Dandi march in violation of the laws of salt. A Civil Disobedience Movement was also commenced.
The Britishers put the nationalist people to extreme brutalities. They were mercilessly beaten, shot by guns and imprisoned. The Jamiatul Ulema sense the need of the hour and vowed to support Congress in its Civil Disobedience Movement. It established a Daira-e-Harabia (Circle of War). Mufti Kifayatullah, Maulana Ahmad Saeed, Maulana Husain Ahmad and Maulana Mubarak Husain Sambhli were arrested one by one. Maulana Mohammad Ismail Sambhli was the seventh in this order to be arrested and was sentenced to six months’ rigorous imprisonment.
When the time came for Provincial Assembly elections, the Muslim League Parliamentary Board came to existence. On behalf of Maulana Ahmad Saeed, Nazim of Jamiatul Ulema Mohammad Ali Jinnah was given the right to nominate members to the parliamentary board. Mr. Jinnah nominated 22 members from 56 out of which 20 were of Jamiatul Ulema and two of Ahrar. The Provincial Boards were under the control of Central Board. Maulana Ismail Sambhli was admitted to UP Board. He was also declared candidate from Sambhal of Moradabad and Tehsil Bilari constituencies. Those days the land lords, nawabs, kings and English title holders enjoyed great immunity and British supported people were considered prominent in the society. The nationalists participated in the election to defeat the pro-British candidates.
In 1939, the war in Europe started and the Indian government without taking the members in confidence sent the Indian army to war. The Congress opposed the move and boycotted the Assembly. It convened its session at Ramgarh on March 20-21, 1940 under the president ship of Maulana Abul Kalam Azad. The Civil Disobedience Movement was pronounced in the session and finally in the last of 1940 the non-violent civil disobedience movement commenced. A programme was chalked out for individual speeches. Maulana Ismail Sambhli was arrested in Moradabad during the movement and was sentenced for nine months’ imprisonment. In August 1942, Congress gave the famous ‘Leave India’ slogan. Mahatma Gandhi was arrested and sent to Sabarmati Jail. There were arrests every where in the country. Maulana Ismail Sambhli was again arrested in Sambhal and was put under house arrest at Moradabad Jail for indefinite period. Later he was released after one year.
In 1946, when elections were declared, the tussle between Congress and Muslim League was at its peak. Maulana Sambhli was elected, remained MLA till 1952.
Maulana Ismail Sambhli did not participate in the 1952 elections and stationed at Delhi as the Nazim-e-Ala of Jamiatul Ulema. He served Jamiat for four years and remained busy in social and political affairs. In 1957 he resigned from Jamiat and returned to Sambhal.
In 1962, he was appointed as Sheikhul Hadees at Madrasa Imdadia, Moradabad and served there for about three years.. In 1974, he shunned the idea of service and returned back to Sambhal and engaged himself in the literary work only to complete the half hatched books. “Maqalat-e-Tasawwuf”, “Akhbarul Tanzeel” (the Quranic prophesies) and “Taquleed-e-Aimma” are some important books authored by him.
Meanwhile he went to Mawana, Meerut and taught Quran’s translation for eight months. In his last age, he spent a few Ramadhan months in Bombay delivering lectures on the translation and analysis of Quran every night after Taraweeh. He fell sick in the last Ramadhan of his life yet, and after returning to Sambhal he breathed his last on 23rd November 1975 after one and half months’ prolonged illness. (deoband.net)
source: http://www.milligazette.com / The Milli Gazette / Home> News> Family & Kids / by Mohammad Najeeb Qasmi / May 22nd, 2016
A family of Bani Israel (Sons of Israel), running one of the oldest madrasas in India may sound unbelievable. But in Sambhal district of West Uttar Pradesh, a nondescript locality, Hilali Sarai, boasts of such a seminary run by a family that has roots in ancient Israel.
Madrasa Sirajul Uloom, named after Maulana Siraj Ahmed Israili, who was a renowned aalim of his time and among few Islamic scholars who backed Sir Syed Ahmed Khan, the founder of a modern madrasa (later Aligarh Muslim University), is run by Mohammed Mian Israili Qasmi, the representative of living generation of his family.
The madrasa is affiliated to UP Madrasa Board and runs both traditional Dars-e-Nizami syllabus and modern curriculum prescribed by the board that includes compulsory study of maths, english, hindi and science. Such madrasas are also called ‘model madrasas’ as they are following the government model of madrasa modernisation.
The Israili family traces its lineage to the Jewish companion of Prophet Muhammed, Abdullah bin Salam, who had converted to Islam during the lifetime of the Prophet. Nevertheless, the family has been maintaining its Bani Israel cultural identity all through history.
“The historical records say that our ancestor Abu Ishaque Abul Aja’ib Shah Muhammad Hilali came to India during the time of Mughal Emperor Akbar when the latter started Deen-e-Ilahi and a horde of Islamic scholars descended from Arabia to guide the ‘misguided’ Emperor.
Historian Abdul Qadir Badayuni has mentioned Shah Hilali. He initially settled in Fatehpur Sikri near Agra and later on the insistence of Akbar himself, he moved to Sambhal. Thus, this place came to be known as Hilali Sarai. He had established his maktab (school) here, as was the tradition of the time that scholars used to start learning centres wherever they settled. Since then, our family has been running an educational house here,” says Mian Israili Qasmi, detailing the family history of the Israilis.
A research paper in the Interdisciplinary Journal of Jewish Studies by researcher on Jews in South Asia, Navras Jat Aafreedi, proves the authenticity of Mian Israili’s claim.
“There is a Sunni Muslim clan called Bani Israil in Sambhal (District Mo-radabad) and Aligarh in Uttar Pradesh, members of which consider themselves to be descendants of a Jewish sahaabi (companion of the prophet Muhammad) Hazrat Abdullah Ibn-i-Salaam. They claim that their ancestors settled in India a millennium ago to propagate Islam. Members of this clan generally use Israili as their last name. They reside, in both Sambhal and Aligarh, in a locality, each called Bani Israil Mohalla or Mohalla Bani Israilaan. Many from this clan migrated to Pakistan after its creation in 1947…” writes Aafreedi.
Similarly, one more scholar Joshua M. Benjamin, the author of The Mystery of Israel’s Ten Lost Tribes and the Legend of Jesus in India (2001), mentions having met an Aligarh Muslim University Professor with the Hebrew sounding name Shimoni Israili, a member of this clan.
Similarly classical historian Abdul Qadir Badayuni, writer of notable Muntakhab-ut-Tawarikh, the history of early Mughal period, mentions Shah Hilali Israili as a renowned Islamic scholar of Mughal period. Shah Hilali in Sambhal in fact taught him in the same maktab, which is today Sirajul Uloom.
Narrating more history of the madrasa, Mian Israeli says that as the Mughal rule went into sunset, the madrasa was patronised by Nawab of Hyderabad. The patronage lasted till the fall of Nawab’s Nizamat after the Partition of India.
“Meanwhile, one notable change took place. When Maulana Siraj Ahmed Israeli refused to sign a fatwa against Sir Syed Ahmed Khan, he became very pleased with Maulana and offered him to join as faculty in newly opened Mohammedan Anglo Oriental (MAO) College. Maulana didn’t go himself but sent his son Maulana Khalil Ahmed Israeli to join the college as Professor of Arabic. Maulana Khalil was later conferred the title of Shamsul Ulema (a coveted honour) by the Colonial British government for this contribution in the field of education. While at MAO college, Maulana established the madrasa in a formal registered body in 1902. Since then, it’s been running in a similar fashion,” says Mian Israeli.
Mian Israeli maintains that the madrasa has always maintained a progressive outlook and has guided the Muslim community in very practical way.
“The scholars and patrons of the madrasa have always taken the lead in advising Muslims of siding with rationality and minimising both personal and social conflict. That’s you will not find any controversy ever attached with this seminary. In fact, the stellar history of the madrasa has remained obscured because we haven’t chased limelight and few curious minds have cared to know the silsila (lineage) of scholarship,” says Mian Israili.
Mian Israili lists Moulana Muhammad Manzoor Nomani, Moulana Muhammad Hayat Sambhli, Ghazi Muhammad Aazam, and freedom fighter politician Maulana Ismail Sambhali, among others as part of the blood-line.
Maulana Ismail Sambhali was a noted figure of Jamiat Ulema- e Hind, a body of Indian Islamic scholars who were against division of India on religious lines. Maulana Ismail even fought 1946 election against Muslim League candidate and was among the chosen few who won on the Congress ticket from a reserved Muslim seat.
Maulana Manzoor Nomani, however, however, adopted a different way. He is credited to have turned Syed Abul Ala Maududi, who was a progressive and modern Muslim journalist-writer, into Maulana Maududi, a hardcore religious figure and both of them floated Jamaat- e-Islami. Manzoor Nomani also emerged as one of the tallest Islamic scholars of India in 20th century, and is regarded as an authority on Hadith. Unlike Maududi, he didn’t go to Pakistan and got himself attached with Lucknow-based seminary Nadwatul Ulema. In late 1970’s and 1980’s, his books on Ayatollah Khomeini and Islamic Revolution created a storm in the Indian Muslim community and they are said to be one of the causes of sectarian violence in Lucknow.
Mian Israili did not comment on Nomani’s views, as “they were personal to him”. “As I said, our seminary has always propagated the route of bridging gaps and persuading people to come closer rather than splitting apart. People can do anything in their individual capacity and scholarship,” says Mian Isarili.
He insists that the seminary must be viewed through his views on burning subjects such as triple talaq, halala, etc. So, what are his views? “I think the arbitrary manner of triple talaq is absolutely contrary to the spirit of Quran and is malignant. Halala is haram,” he stresses.
Coming back to the history of the madrasa, Mian Israili says that after the end of Hyderabad’s Nizamat, the madrasa was recognised by the government of India. “However, it was only in 1990’s that it was properly affiliated to the UP-Madrasa Board and it started getting government aid as slated for the seminaries,” says Mian Israil.
According to him, as part of the Madrasa Board, the seminary has to teach compulsory subjects like hindi, maths, english and science. “As part of the Board affiliation, the government also appoints 12 teachers for primary and junior high school level. All these teachers have to have knowledge of Urdu as compulsory as the medium of the madrasa is Urdu,” he says.
When reminded that how come the students taught in Urdu medium compete with those being taught in Hindi or English mediums, he says that keeping this in mind, the teachers are urged to teach Science and Maths in English so that students who want to pursue further studies in a science subject and they might join other schools. Only those who want to pursue religious studies and languages such as Arabic and Persian may stay in the seminary.
“Most of our students pass out after Class 8 and opt for mainstream education in regular government and private schools. Only those boys and girls who want to pursue Theology and languages go for further classes,” says Mian Israili.
According to Israili, there are around 800 students enrolled with the madrasa. Out of them, 250 are girls. The madrasa has residential facilities for 50 students.
“For a modern madrasa, the basic requirement is resources. As being a government-aided institution, we certainly get some teachers on government pay scale, but we don’t get other facilities like building, hostel, classroom, ground and other facilities. For that, we have to depend on chanda (collection and donation from the community),” says Mian Israili.
source: http://www.daijiworld.com / DaijiWorld.com / Home> National-World / by Mohammed Anas / March 15th, 2022
The legendary educationist of Kashmir whose door-to-door campaigning inspired generations of Kashmiri girls resurfaced in their recent academic feat.
IN his celebrated anthology, The Veiled Suite: The Collected Poem, Agha Shahid Ali details his grandmother’s “bleeding heart”—which ensured the educational empowerment of the masses in the valley.
Shahid’s poem, Prayer Rug in her memory, became a token introduction of “the lady with a lamp” — Begum Zaffar Ali.
this year my grandmother also a pilgrim in Mecca she weeps
as the stone is unveiled she weeps holding on to the pillars
Beyond the poem, however, there’s a staggering profile of the grand old lady of Kashmir—whose educational service made her legend.
“Firmly determined, my mother-in-law, Begum Zaffar Ali, was a self-made lady, who spent her life relentlessly advocating for women education and empowerment in the valley,” recalls Dr. Shaheena Agha, at her Rajbagh residence.
In the sweeping accolades being showered on the lockdown-hit girls whose recent grades once again made them the shining stars of Kashmir’s dented academia, Begum Zaffar Ali found a glorious mention for inspiring generations of girls in the valley.
“My mother-in-law was one of the first Kashmiri girls whose grit made her a beacon of educational excellence,” Shaheena continues.
“An untiring activist, Begum Zaffar helped Kashmiri women in one way or another. I take inspiration from her.”
In her 60s, Shaheena first met Begum Zaffar as a 26-year-old woman, when she married the celebrated educationist’s eldest son, Agha Nasir Ali, in 1986.
“It was an evening of mutual admiration and love,” she talks about the first interaction with her mother-in-law. “By then, she had already retired, but I was instantly moved by her illustrious persona.”
Begum Zaffar can be easily identified as one of the most influential and meticulous women of her times. Her life, Shaheena says, was that of extraordinary persistence and intellect which brought girl education to the forefront and dispelled illiteracy and ignorance.
“As a champion of women rights, her tireless and unwavering contribution to social changes and reforms pertaining to girl education in the valley and upliftment came at a time when society was predominantly patriarchal and orthodox in its outlook and question of women liberation and education were still widely restricted,” Shaheena says.
Begum Zaffar Ali was born in 1900 in the distinguished Agha family of Srinagar with her maiden name, Syyeda Fatima Hussain. She was the eldest daughter of Khan Bahadur Aga Syed Hussain, the first matriculate of Kashmir.
Along with her siblings, she was homeschooled by a European Home Governess. While pursuing her education, she was married to her cousin, Agha Zafar Ali Qazalbaash, a scion of Afghan family. She continued her education after marriage.
While being a mother to three, she went ahead taking revolutionary strides and efforts which would go on to change the face of women’s emancipation and education in the valley and inspire thousands of young girls for years to come.
“She brought an era of renaissance and regeneration in the lives of the Kashmiri women,” says Nusrat Mehmood, a senior college lecturer who calls Begum her inspiration. “Her passionate, non-conforming and unorthodox life will continue to rekindle the spirit of excellence in people like me.”
In 1925, Begum Zaffar was invited to teach in a Girls Missionary High School run by Miss Mallinson and Miss Bose in old Srinagar’s Fateh Kadal area.
“During those times, being a teachress was seen as a stigma but nevertheless she joined the school to serve the cause of education,” lecturer Mehmood continues.
“Her door-to-door campaigning for education in an era of subjugation and poverty makes Begum one of the most unsung educationists of the world. Her academic pursuits and ambitions to bring social changes heralded a new hope.”
Such was the zeal and determination of Begum Zaffar that she simultaneously started philanthropy work towards the poor girl of the school and looked after their hygiene and overall development.
“She even encouraged both young and elderly women to seek education and personally volunteered to teach them,” says Mubashir Hussain, a social activist from Srinagar.
“Through the good offices of her father who was then Home and Judicial Minister in Maharaja’s regime, grants were sanctioned for the schools. Begum managed to get an extra sum of Rs 10 sanctioned for the maintenance of girls every month besides meals.”
Impressed by her progress in studies, her children’s home tutor encouraged her to sit for the matriculation examination as she, by then, had been teaching girl students of tenth standard for five years.
Begum Zaffar was reluctant initially as no woman from the valley till then had passed the matric exam. She finally broke the jinx by becoming the first matriculate woman of Kashmir in 1930 and went on to complete her graduation in Domestic Science and Liberal Arts from Lady Mclegon College, Lahore in 1938.
“Back then, parents were still debating whether to give only religious teachings to their girl child or give them modern education,” says Rameez Kashani, a history lecturer.
“To uplift Kashmiri women and free them from their ignorance and religious and social conservatism, Begum Zaffar led the movement of women emancipation in the valley where she could encourage girls to come forward and educate themselves.”
Later she was appointed as the Inspector of Schools in Kashmir and was the first Muslim in her administrative capacity, who went on delivering lectures in colleges and social gatherings.
As a great orator and popular figure, Begum Zaffar was a key member behind the foundation of Teachers Club and Ladies Club, whose members included Tara Devi, queen of Kashmir’s last monarch, Hari Singh.
“The club was central to bringing reform changes and participation in the lives of the Kashmiri women,” Kashani says.
Before the bloodcurdling fall of 1947, Begum Zaffar had served as the secretary of the All India Women’s Association but later resigned due to her displeasure with the association’s nationalist fervour.
Back in 1944, she had famously hosted Mohammad Ali Jinnah and his sister, Fatimah Jinnah at Srinagar. She had organised a meeting of Kashmiri women with the stalwart’s shadow sibling at present day Lawns of Secretariat.
Begum Zaffar Ali with Mohammad Ali Jinnah in this pre-47 pic.
In her lifetime, Begum Zaffar held various offices and with her intellectual ability and leadership, she was the first Muslim in Kashmir to become a director in the Department of Education.
In her later days, she was also member of the Social Welfare Advisory Board, Jammu and Kashmir, and even became a legislator.
At personal level, Begum’s three sons went on to have distinguished public profiles. Her two sons, Agha Nasir Ali and Agha Shaukat Ali were civil bureaucrats.
While Agha Nasir retired as Labour Secretary of India in 1977, Agha Shaukat Ali, moved to Pakistan and joined Civil Services. Her youngest son Agha Ashraf Ali followed her footsteps and went on to become a top academician and educationist of the valley.
“It was Begum Zaffar Ali whom Sheikh Abdullah approached to convince her son, Agha Shaukat Ali to come back from Pakistan and join his cabinet,” Shaheena says. “During her lifetime, she longed to meet the same son when he moved to Pakistan. But New Delhi never granted a visa to her for meeting her son in the neighbouring country.”
When the same government awarded Padma Shri to her in recognition of her outstanding contribution to the field of social welfare in 1987, Begum famously declined the award in a televised Doordarshan interview.
“The Indian state excesses and gross human rights violations in Kashmir was the reason behind the non-acceptance,” historian Kashani says.
In her later years, the top educationist had been shuttling between Srinagar and Washington, to be with her exiled son.
In 1999, when she was staying with Agha Shaukat in the United States, the whole family, including her great grandchildren, had planned to celebrate her birthday as she was turning 100 year old.
“But sadly,” Shaheena says, “she passed away a month short of her illustrious century!”
source: http://www.kashmirobserver.net / Kashmir Observer / Home> In Depth> Special Report / by Rakshanda Afrin / March 11th, 2021
Prof. Ziaur Rahman Siddiqui, Department of Urdu, AMU
Aligarh:
In a proud moment for the global Urdu community, Prof. Ziaur Rahman Siddiqui, Department of Urdu, Aligarh Muslim University (AMU), has been nominated for the prestigious Nishan-e-Urdu 2023–24 award by Urdu Markaz, New York (USA).
The award, to be formally presented in New York on Sir Syed Day, honours individuals for their outstanding contributions to the promotion and enrichment of the Urdu language.
Mr. Raees Warsi, Founder and President of Urdu Markaz, New York, remarked, “Prof. Siddiqui’s nomination recognises his remarkable work in Urdu scholarship, research, criticism, and pedagogy.”
Prof Siddiqui is the author of more than two dozen books and over a hundred research and critical papers, blending intellectual depth with literary artistry.
source: http://www.radiancenews.com / Radiance News / Home> Pride of the Nation> Awards> Latest News / by Radiance News Bureau / October 13th, 2025
Responding to this need, Abdul Shaheed Khan, an alumnus of MAO College Aligarh from Meerut, opened a small stationery shop in 1925, named this establishment “Educational Book House”, marking the beginning of a new chapter in Aligarh’s literary landscape.
Aligarh Muslim University, renowned as a beacon of knowledge and service to the nation, has nurtured multiple institutions dedicated to education and culture since its inception. Among these, the Educational Book House (EBH) stands out as a distinguished establishment, symbolizing a century of dedication to the dissemination of literature and learning.
Established in 1925, EBH is more than an ordinary bookstore; it holds a revered position among bibliophiles, scholars, and literary circles both nationally and internationally. Over the past hundred years, EBH has played a pivotal role in spreading the literary and academic works of Aligarh across a broad audience, ensuring its legacy endures today. Its contribution to the development and promotion of Urdu language and literature is of profound importance in the history of book publishing
Historical Roots of Book House at Aligarh:
The story of Book house in Aligarh is intertwined with the visionary efforts of Sir Syed Ahmad Khan (1817-1898) and his pioneering movement to elevate Muslim education in India. As early as 1888, Sir Syed aimed to establish a bookstore in Aligarh to serve the students and teachers of his educational institutions. He launched a campaign to establish a bookstore in Aligarh and even raised funds for this purpose. An advertisement in the Aligarh Institute Gazette dated 7th July 1888 announced the opening of a bookshop: “Aik Tijarti Dukan Kitabon aur Stationary yani Saman Nosht wa Khwand Kay Farokht Ke Aligarh Mein” – a commercial shop for books and stationery in Aligarh. (see AIG, 7th July 1888)
This initial venture was called the “College Book Depot” which quickly became a vital hub for literature, academic materials, and stationary. It functioned as a bridge connecting scholars, students, and the wider community, fostering a culture of learning and intellectual curiosity in Aligarh. The original depot thrived under the stewardship of Mir Wilayat Hussain (1862-1949) but faced decline after his retirement in 1920, eventually closing down. (see Aap Beeti ya MAO College Ke Kahani, Mir Wilayat Hussain Ki Zubani, Sir Syed Academy, Aligarh, 2024, p.126).
The Birth of EBH
The establishment of Aligarh Muslim University in 1920 created a renewed demand for a dedicated bookstore that could cater to the needs of students and faculty alike. Responding to this need, Abdul Shaheed Khan (1898-1968), an alumnus of MAO College Aligarh from Meerut, opened a small stationery shop in 1925 near Fuller Road, close to Tasweer Mahal. He named this establishment “Educational Book House”, marking the beginning of a new chapter in Aligarh’s literary landscape. His vision was to provide affordable and accessible academic books and stationery, supporting the educational aspirations of students and teachers.
Abdul Shaheed Khan, Founder EBH
Moving to Shamshad Market:
In 1928, Sahibzada Shamshad Ahmed Khan (1888-1954), son of eminent educationist and vice-chancellor of AMU, Sahibzada Aftab Ahmed Khan (1867-1930), built a bustling commercial complex known as “Shamshad Building” in civil line Aligarh near AMU. This market was designed to serve the needs of the university community and local residents, housing shops for tailoring, groceries, milk, bread, bicycle repairs, and more. A mosque was also constructed within the complex, serving as a spiritual and community center.
Recognizing the importance of proximity and accessibility, Sahibzada Shamshad Ahmed Khan requested Abdul Shaheed Khan to relocate EBH to this new marketplace. The bookstore shifted there in 1929, anchoring itself within a vibrant hub of activity. This move significantly increased EBH’s visibility and accessibility, making it a central point for students and scholars seeking academic and literary materials.
The Aligarh Magazine (1929-30) praised Shamshad Market as a vital institution, emphasizing how it simplified the lives of students by providing essential books and stationery close to their place of study. In an editorial note, editor write:
“The Shamshad building has undoubtedly rendered an invaluable service to the student community of the University, for all the requirements of the students are to be found in the shops contained in the building and they have no more to worry themselves by running down to the city to fetch even the most ordinary things of everyday use. Sahibzada Shamshad Ahmad Khan deserves the thanks of all those whose life has been made easy and pleasant by the erection of this splendid building and we most cordially congratulate him on this.” (see Editorial Notes, Aligarh Magazine, 1929-30, p.11)
According to renowned historian Prof. Iftikhar Alam Khan, in his authoritative work “Muslim University Ki Kahani, Imarton Ke Zubani 1920 to 1947”, the Shamshad Building was constructed in 1929 at a cost of Rs. 30,000, financed by Sahibzada Shamshad Ahmed Khan’s mother. The building housed 18 shops, including EBH, and was a bustling center of commercial and cultural activity.
EBH’s shop within this complex charged the highest rent—Rs. 31—indicating its prominence and importance in the market. Its strategic location made it an essential resource for students, teachers, and literary enthusiasts, solidifying its reputation as a hub of education and culture. (See “Muslim University Ki Kahani, Imarton Ke Zubani 1920 to 1947”, EBH, Aligarh, 2006, pp. 161-165)
Early Contributions to Literature and Publishing:
Even before India’s independence, EBH distinguished itself as a publisher committed to a broad spectrum of subjects. Unlike many publishers focused solely on literature or religion, EBH ventured into publishing works on children’s psychology, social sciences, philosophy, history, linguistics, and sciences. Its publications catered to the academic community and the general public, fostering a culture of knowledge dissemination. Notable early publications included: “Kainat Adab” by M. A. Hameed Alig (1935) editor Nazara Meerut, “Ahsan-ul-Intikhab’’ by Ahsan Marehrawi, “Makhzan Adab” by M. A. Shahid, “Sukhna Nau”, “Husn-e-Intikhab’’ by Abdul Jaleel Kidwai, “Delhi Ka Ek Madar Akhiri Mushaira” by Mirza Farhatullah Beg, “Dastan Rani Ketki Aur Kanwar Uday Bhan Ki” by Syed Inshallah Khan Insha, “Bachhon Ki Tarbiyyah” by Musarrat Zamani, “Al-Aqeedah Al-Hasna” by Molvi Sham and Maulana Abdussalam etc.
These works reflected EBH’s commitment to educational and literary growth, providing resources that supported scholarly pursuits and cultural development.
Post-Independence Challenges and Resilience:
The partition of India in 1947 was a tumultuous period that resulted in massive migrations and upheavals. Many families left their ancestral homes, but Abdul Shaheed Khan chose to remain in Aligarh. His son Asad Yar Khan says that just after independence many of his father’s relatives and friends asked him, he also migrate to Pakistan, but Professor Rashid Ahmed Siddiqui and Dr. Aale Ahmad Suroor advised him to continue his work from here, thus his father put this idea out of his mind.
His dedication ensured that EBH continued serving the community, moving from Shamshad Market to the Conference Market in 1951 to accommodate expanding operations.
In this period, EBH expanded its publishing activities further. It published influential titles on Indian politics and governance, including Dr. Hashim Kidwai’s“Jhamooriya Hind” (1951), which analyzed India’s political system and constitution. Apart from Jhamooriya Hind, some of his titles are: Mubadiat Ilm Madniat (1951), Duniya Ke Hukoomatain(1961), Mubadi Siyasiyat (1971), Tareekh-e-Afkar siyasi (1982), Usool-e-Tammaddun, Usool-e-Siyasiyat (1988).
An Advertisements of book highlighted the importance of such works for students, scholars, and policymakers appeared in Weekly Jhamoor Aligarh dated 26th December 1955 states:
“In the book under consideration, the author has described the modern constitution of the Republic of India, all the essential things related to the constitution have been included in it. This book has done a great job not only for students but also for those interested in Indian political science. Sadq, Maarif, Jamiyat, Tanveer and Jamhur in their reviews congratulated the author for publishing this useful book. Dr. Syed Mahmood, Minister for Development, Government of Bihar, and Professor Haroon Khan Sherwani, Head of the Department of Political Science, Osmania University, have liked it very much.”
Supporting Urdu Education and Literature:
A vital aspect of EBH’s mission was promoting Urdu language and education. The bookstore provided textbooks for institutions such as Jamia Osmania, Hyderabad, Aligarh Muslim University and Jamia Urdu, Aligarh and collaborated with teachers from Aligarh Muslim University to develop curricula that emphasized Urdu literature and linguistics.
This support helped to sustain and foster Urdu’s growth as a language of scholarship and culture across the region.
Asad Yar Khan
Following the death of Abdul Shaheed Khan in 1968, his sons, Asad Yar Khan (b. 1941, famously known as Kaptan Sb. as he served the Captain of Horse Riding in AMU several years) and Ahmed Saeed Khan (b.1948, affectionately Bhayya of all known people), inherited the legacy. Under their leadership, EBH grew into one of the most respected Urdu publishing houses in the subcontinent. They enhanced the quality of printing, expanded their catalog to include works of eminent poets, scholars, and political thinkers.
Ahmed Saeed Khan
Works of Prominent literary figures such as Iqbal, Faiz Ahmed Faiz, Khalifa Abdul Hakeem, and Ghulam Sarwar published and promoted through EBH, significantly contributing to the Urdu literary renaissance.
It also published works of Wazir Agha, Abu Lais Siddiqui, Hassan Askari, Masood Hussain Khan, Akhtar Ansari, Syed Abdullah, Khaliq Ahmed Nizami, Muhammad Hashim Kidwai, Vaqar Azeem, Majnoon Gorakhpur, Ateeq Ahmad Siddiqui, Ibadat Barelvi, Raza Ali Abidi, Qurratul ain Haidar, Aal-e-Ahmad Suroor, Khurshid-ul-Islam, Abdul Qadir Sarwari, Waheed Quraishi, Athar Parvez, Zaheer Ahmad Siddiqui, Khadeeja Mastoor, Ziauddin Alvi, Abdul Mughni, A.A. Hashmi, Rasheed Hasan Khan, Masood Hasan Khan, Masood Hassan Rizvi, Shaharyar, Manzar Abbass Naqvi, Mirza Khalil Beg, Abul Kalam Qasmi, Iftikhar Alam Khan, Asghar Abbas, Surraya Hussain, Sagheer Afrahim etc.
The Literary Magazine “Alfaaz”: A Cultural Milestone:
In 1975, Asad Yar Khan launched “Alfaaz”, a literary magazine dedicated to Urdu literature. Edited initially by Abul Kalam Qasmi, Alfaaz became a vital platform for poetry, literary criticism, and cultural dialogue. It provided a space for emerging writers and established intellectuals to exchange ideas, debate, and showcase their work.
The magazine’s editorial board included notable scholars such as Khurshid-ul-Islam, Khalil-ur-Rehman Azmi, and Naseem Qureshi. Over nearly two decades, Alfaaz played an essential role in nurturing Urdu literature, fostering new talent, and preserving the cultural heritage of Urdu language and thought.
Personal Reflections:
The author’s personal association with EBH began in 1995, when as a seventh-grade student, he first visited the bookstore to buy storybooks and magazines. Over the years, this relationship deepened, leading to interactions with notable scholars, poets, and literary figures, including Professor Hashim Kidwai, Professor Mushir-ul-Hasan, Professor Qazi Abdul Sattar, Manzoor Hashmi, Professor Abul Kalam Qasmi, Qurban Ali (BBC Hindi), Tariq Hasan (Prominent Journalist), Mirza Masood Beg (Prominent Linguists) and many others.
In 2016, EBH published the author’s book on Aligarh’s journalism, “Aligarh Ke Urdu Sahafat”, a testament to their ongoing support for young writers and scholars.
Celebrating a Century of Service:
Today, as EBH celebrates its hundred years of existence, it stands as an integral part of Aligarh’s intellectual and cultural heritage. The dedication and honesty of Late Abdul Shaheed Khan and later his sons have made EBH a symbol of Urdu literature’s resilience and growth. Their efforts to promote Urdu, support education, and foster literary excellence have left an indelible mark on the Urdu circle.
A Legacy for the Future:
It is hoped that EBH continues to serve as a beacon of literary and educational excellence, nurturing new talents, publishing significant works, and promoting the Urdu language. As it celebrates a century of remarkable service, the entire community extends heartfelt congratulations and best wishes for its future endeavours.
The Educational Book House’s journey over the past hundred years stands as a shining example of dedication to knowledge, culture, and language. Its legacy is a reflection of the enduring power of literature to unite, educate, and inspire. May EBH continue to flourish and illuminate the path of learning for many more generations to come.
source: http://www.heritagetimes.in / Heritage Times / Home / by Dr Asad Faisal Farooqui / July 27th, 2025
Prof. Faisal Devji (L) and Dr Abdul Qadeer to receive Sir Syed Excellence Awards
Aligarh:
Aligarh Muslim University (AMU) has announced the recipients of the 2025 Sir Syed Excellence Awards, which will be presented during the Sir Syed Day Commemorative Ceremony on October 17, marking the birth anniversary of AMU founder, Sir Syed Ahmad Khan.
Prof. Shafey Kidwai, Director, Sir Syed Academy, and convener of the jury informed that the International Sir Syed Excellence Award will be conferred upon Professor Faisal Devji, Beit Professor of Global and Imperial History, Balliol College, University of Oxford. Widely regarded as a leading scholar of South Asian studies, Islam, globalisation, and ethics, Prof. Devji holds a Ph.D. and M.A. in Intellectual History from the University of Chicago and a B.A. (Double Honours) in History and Anthropology from the University of British Columbia.
Born in Tanzania, Prof. Devji has taught at institutions, including Yale, Cornell, Harvard, and the University of Chicago. His acclaimed works include Waning Crescent: The Rise and Fall of Global Islam, Muslim Zion: Pakistan as a Political Idea, and The Impossible Indian: Gandhi and the Temptation of Violence. His influential essay Apologetic Modernity explores the 19th-century Muslim engagement with modernity, particularly through the lens of Sir Syed Ahmad Khan and the Aligarh Movement.
The National Sir Syed Excellence Award will be presented to Dr. Abdul Qadeer, Chairman of the Shaheen Group of Institutions, for his transformative contributions to education among marginalised communities. Founded in 1989, the group now educates over 20,000 students with a faculty of 500+ across 13 Indian states. It operates schools, PU and degree colleges, and offers coaching for NEET, JEE, UPSC, as well as runs Hifz-ul-Quran Plus and Madrasa Plus programmes.
The awards, carrying cash prizes of ₹2,00,000 (international) and ₹1,00,000 (national), recognise exceptional contributions in Sir Syed Studies, South Asian Studies, Urdu Literature, Medieval History, Social Reform, Communal Harmony, Journalism, Interfaith Dialogue, and related fields.
Awardees were selected by a distinguished jury chaired by Prof. Azarmi Dukht Safavi and comprising Prof. Anisur Rehman, Prof. A.R. Kidwai, Prof. Imtiaz Hasnain, and Prof. Shafey Kidwai, with final approval by AMU Vice Chancellor Prof. Naima Khatoon.
source: http://www.radiancenews.com / Radiance News / Home> Pride of the Nation> Awards> Latest News / by Radiance News Bureau / October 09th, 2025
