The toy-man (Khilaunewala) is poem written by Subhadra Kumari Chauhan, who is a household name in India for her famous poems and freedom movement. Her poem on Laxmibai, the queen of Jhansi is one of the most recited and admired poems in Hindi literature. Subhadra Kumari Chauhan has also authored some fascinating short stories. The toy-man Khilauneala, whose English translation is being presented here, is prescribed in school curriculums also.    

The toy-man (Khilaunewala)

वह देखो माँ, आज खिलौनेवाला फिर आया है।

कई तरह के सुंदर – सुंदर

नए खिलौने लाया है।

हरा – हरा तोता पिंजड़े में

गेंद एक पैसे वाली

छोटी – सी  मोटर गाड़ी है

सर – सर – सर चलने वाली

सीटी भी है कई तरह की

कई तरह के सुंदर खेल

चाबी भर देने से भक – भक

करती चलने वाली रेल।

The toy-man (Khilaunewala)

गुड़िया भी है बहुत भली – सी

पहिने कानों में बाली

छोटा –  सा टीसेट भी है

छोटे – छोटे धनुष-बाण हैं

हैं छोटी – छोटी तलवार

नए खिलौने ले लो भैया

ज़ोर-ज़ोर वह रहा पुकार।

मुन्ना ने गुड़िया ले ली है

मोहन ने मोटर गाड़ी

मचल-मचल सरला कहती है

माँ से लेने को साड़ी

कभी खिलौने वाला भी माँ

क्या साड़ी ले आता है।

साड़ी तो वह कपड़े वाला

कभी कभी दे जाता है

अम्मा तुमने तो लाकर के

मुझे दे दिए पैसे चार

कौन खिलोने लेता हूँ मैं

तुम भी मन में करो विचार

तुम सोचोगी मैं ले लुँगा।

The toy-man (Khilaunewala)

तोतो, बिल्ली, मोटर, रेल

पर माँ, यह मैं कभी न लुँगा

ये तो हैं बच्चों के खेल

मैं तलवार खरीदुँगा माँ

या मैं लुंगा तीर – कमान

जंगल में जा, किसी ताड़का को मारुँगा राम समान।

तपसी यज्ञ करेंगे, असुरों

को मैं मार भगाऊँगा

यों ही कुछ करते – करते

रामचंद्र बन जाऊंका।

यहीं रहुँगा कौशल्या मैं

तुमको यहीं बनाऊँगा।

तम कह दोगी वन जाने को

हंशते हंसते जाऊँगा।

पर माँ, बिना तुम्हारे वन में

मैं कैसे रह पाऊँगा।

दिन भर घूमुँगा जंगल में

लौट कहाँ पर आऊँगा।

किससे लुँगा पैसे, रूठूँगा

तो कौन मना लेगा

कौन प्यार से बिठा गोद में

मनचाही चीजें देगा।

The toy-man (Khilaunewala)

See! Mother, the boomer has arrived today again.

Myriad sorts of beautiful new toys he has brought

There is a full green parrot in a cage and a ball worth one paisa

A tiny motor vehicle, that moves with the sound of Sar-Sar-Sar

He sells bells of many kinds and a number of lovely games.

There are rails as well

If we key them, they run Bhak-Bhak

There are nice dolls too

Wearing earrings in ears

Lo! He has tea sets also

In addition to tiny bows & arrows.

Small swords are also there.

Take toys, Children!

He is calling out loudly.

Munna has opted the doll

And Mohan has taken the motor vehicle

Sarla says with naughtiness, purchase me a Sari

O Mother, does a toy-man bring saris ever.

Saris are brought by the clothes seller sometime.

Mom, you have given me four paisa, please consider

Which toys should I take?

You would think I would prefer one of parrots, cat, motor or rail.

No, Mother! I would never take any one of them. They are toys merely for children. I would buy a sword Mother or bows & arrows.

I would go to the forest and slay Tadaka like Rama.

The ascetics shall perform Yajnas and I shall put demons to rout.

I would become one day just like Ram after performing such deeds.

I would live here and make you Kaushala.

Your would instruct me to go the forest, which

I would accept smilingly.

However, O, Mother! How I could live in the forest without you

Where I would return after roaming about the whole day in the forest. Who would give me money?

Who would appease when I get offended

Who would take me in her lap affectionately and give things desired.

• महमूद गजनवी और रेपिस्ट
• सना खान का पैग़ाम लोगों के नाम
• बनी इसाइल के तीन लोगों की कहानी
• कांकरीया झील जो कभी ‘क़ुतुबु हौज’ या ‘हौज-ए-क़ुतुबु’ था
• नज़ीर अकबराबादी और उनकी नज़्म आदमीनामा

Once upon a time, Kalyan was a busy port so a number of trades from Arabia and other countries landed here for business. When they preached and intermarried, there emerged a Muslim community, which is called as Konkani Muslims today. Konkani Muslims in Kalyan has a long history of maritime trade. A majority of the earliest inhabitants were fishermen and spice traders including salt business.

The City of Kalyan

Kalyan is a city in Thane district of Maharashtra state in Konkan division and a part of Mumbai Metropolitan Region. It is governed by Kalyan-Dombivli Municipal Corporation. Kalyan is the 9th biggest city in Maharashtra and 28th in the country. Kalyan has rich Muslim History. The city of Kalyan was surrounded by a fort wall, the construction of which began during Shah Jahan’s reign and was completed during Aurangzeb’s time in 1694 AD. This city wall was guarded by 4 gates and 11 towers. The fort wall enclosed an area of 70 acres and on a high mound near the Kalyan creek, where the current Ganesh ghat stands, was a fine fort since as early as 1570.

History

Some of the Konkani Muslims living here trace their history to the tenth century that their ancestors were all businessmen and their religious practices are similar to those Muslims who are inhabitants of the western coast of India and Indonesian Muslims. All these belts came under the influence of Arabian Traders in the 13^th Century and saw large scale conversion. The place has its share of rich history. Some of the old houses, which have stood the test of time, depict the rich Mughal and Maratha heritage. Tanki Manzil, perhaps the most iconic of the lot, is about 200 years old. Nearby is another heritage structure, the Dhure Manzil. Stained glass windows and arched entrances, which draw inspiration from Mughal architecture, typify these houses.

Mosques

There are around 15 mosques in the main Muslim settlement in Kalyan. Some locals say that the Kali Masjid, built in 1605, is the first mosque built there but other regard Baddu Ali Masjid to be the oldest one. , Bubere contests this, arguing that the Baddu Ali Masjid came first. People have been offering prayers at the Baadu Ali Masjid since 1288.

Makhdoom Mahimi Connection

According to the locals “Had history taken a different course, the Dargah of the scholar Makhdoom Ali Mahimi would have come up in Kalyan. Mahimi, a Konkani Muslim from Kalyan, was taken away by his mother to Mahim after his father’s death. Later, the scholar, who wrote the exegesis of Q’uran, was buried in Mahim.

Surnames of the Community

The surnames of the Konkani Muslims in Kalyan are unique. The commonly found ones include Tanki, Farid, Mirsinge, Sutar, Bubere, Phalke, Madni, Dhure, Don and Qazi. They have been derived either from their ancestral profession or place of origin.

Present Circumstances

Over the years, community members have moved on to dairy and sand dredging businesses. Owning land in the Mumbai Metropolitan Region has also helped some members prosper. The community’s biggest bane, however, is a high illiteracy rate. “There were no schools in Kalyan till 1956. Those who wished to study had to go to either Bhiwandi or Mumbai. The limited access to school meant several parents discouraged their children from taking up formal education.

Earlier, there was a mindset that only those in need for a job need education. Since most of the families owned businesses, the importance of education was underestimated. It was only in 1956 when the area got its first school, which was built by the then corporator Hassan Tanki. Better educational access these days has also meant that the community’s work profile is undergoing a transition. Among the newer generations, we are seeing many engineers, doctors, chartered accountants and journalists.

Lack of Infrastructure

The locals complain that the region suffers from the lack of infrastructure development. When it rains, there are flooding and potholes everywhere. The roads are littered with waste but the community may also have itself to blame. Every time there is talk of development, citizens oppose it citing damage to their houses and graveyards. The area is strewn with graveyards, all family-owned. The Konkani Muslims in Kalyan bury their dead in the family graveyards. These are private pieces of land donated by families.

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Anjuman Hami-E-Islam (AHI) is the biggest Muslim Minority Institution of erstwhile Province of C.P. & Berar and presently under the state of Maharashtra in its Vidarbha Division established long back, i.e. in 1888 and completed 131 years. It is the off-shoot of past social reformation movement of Sir Syed Ahmed Khan. Khan Sahab Mohd. Amir Khan was its founder President (1888-1910). From April, 2004 onwards Hon’ble Justice (Retd.) A. A. Ginwala is looking after the various educational and welfare activities of the institution in the capacity of the Sole Administrator. The list of Presidents and Secretaries of AHI is enclosed for your kind perusal.

Anjuman Hami-E-Islam is corporate body having its perpetual succession and seal. It is absolutely non-political, non-communal and non-sectarian in its policies, programmes and educational activities. It has its own constitution and is a registered body under the Societies Registration Act. (1927), and Bombay Public Trusts Act. (1970). It has also been sanctioned permanent Minority Status ( 2010).

AIMS AND OBJECTIVE

The basic aim of the Anjuman Hami-e-Islam is to serve all people without discrimination and to create an atmosphere of universal peace and progress through mutual love, understanding, respect and cooperation. It endeavors to bring about emotional integration amongst the people and enable them to contribute and participate in the various educational and welfare activities – general, scientific and technical. The Executive Council of the Anjuman have all powers for carrying out its policies and powers to hold, control and administer the property and funds of the Anjuman and to establish, maintain and control Educational Institutions. Presently, in all 20 Educational Institutes are efficiently undertaking various promotional activities under the thumb of Anjuman Hami-e-Islam. The list of these institutes is submitted separately for perusal.

PROMOTIONAL ACTIVITIES UNDERTAKEN BY IT IN THE PAST:-

From time to time Anjuman has strived hard to disseminate knowledge through its schools and colleges in the faculty of arts, commerce, science, technical and professional branches as per the requirement of the students. The funds of all educational institutions are maintained separately as per the rules of the respective Departments. Various promotional activities undertaken by Anjuman in the past can briefly be enlisted as follows:-

1. Khan Sahab Mohd. Amir Khan, a pleader and founder President of AHI served Nagpur Municipality as member for number of years.
2. All India Mohammedan Education Conference (1910), all India Muslim League Session (1910) and Seventeenth Annual Conference of Nadawatul Ulema, etc. were held during the tenure of Khan Bahadur H.M.Malak.
3. Mr. H.M.Malak along with Adv. Mohd. Samiullah Khan collected Rs. 3000/- from C.P. for the Aligarh Muslim University Fund and gave it to Maulana Shaukat Ali.
4. Students of Anjuman High School had participated in the Non-Cooperation Movement started by father of the Nation Mahatma Gandhi in 1920-21.
5. Barrister Mohd. Yusuf Shareef, President of Anjuman was MLC from 1930 to 1937, Education Minister (1933-34), and Law Minister (1937-38) in the Govt. of C.P. & Berar.
6. Secretary of Anjuman Adv. Mohd. Samiullah Khan a local Swarajist Leader, was twice Mayor of Nagpur Municipality (1931-37).
7. Municipal Urdu Primary School, Sadar Bazaar was housed in the premises of Anjuman Hostel from 1932 to 1940.
8. Anjuman housed Govt. Girls High School during 1946-1972 in its Girls School building.
9. As per Government’s desire Anjuman’s Playground was allowed to be shared by the students of Govt. Girls High School for hockey and other games after 1955.
10. Maulana Hifzur Rahman, M.P. and General Secretary of the Jamiat Ulema-e-Hind and Shri. Brijlal Biyani, State’s Finance Minister laid the foundation stone of Anjuman’s Gandhibagh IEM School Branch on 7th November, 1954.
11. 19 teachers from Anjuman Sadar High School and 15 teachers from M.A.K.Azad High School, Gandhibagh actively participated, in “Shanti Yatra” (13th Dec., 1970) taken out by Nagpur Nagrik Shanti Samiti to create good-will in society.
12. Mr. Rafique Zakaria, Revenue Minister visited Anjuman Schools (1976).
13. Grand Felicitation was accorded to Governor of Maharashtra State Hon. Sadique Ali on 3rd November 1977 by Anjuman.
14. Hon. Justice Mohd. Hidayatullah, Vice President of India visited AHI, Sadar, Nagpur on Friday, 2nd March, 1984 at 11:30 am and along with President Q.M.A.Wahab, laid a foundation stone of Anjuman Polytechnic Workshop cum Laboratory.
15. Free – PMT Coaching classes were conducted in Anjuman for students of minorities during 1992-2000 by Nagpur University (UGC) Minority Coaching Centre.
16. Padma Bhushan Hon’ble Late Maulana Abdul Karim Parekh was Executive member of AHI and he contributed many Radio/T.V programmes and authored many books to create solidarity in Indian society.
17. AHI started Anjuman Girls College in 1998 and Anjuman College of Engineering and Technology in 1999.
18. Foundation stone for the grand building of Anjuman College of Engineering and Technology was laid on 27th Oct. 2001 by Hon’ble Anees Ahmed, Minister of State for Higher & Tech. Education and Justice M.M.Qazi (Retd.), President, AHI and after completion, its auditorium on the 3rd floor is made available to various agencies for educational activities.
19. Various promotional activities are conducted from time to time in the hall of Anjuman Polytechnic.
20. Two batches of police constables of 30 each belonging to minority were imparted coaching during (2005-2006) with the assistance of State Minority Commission.
21. Hon’ble Sami Khatib, ex-President, Anjuman-E-Islam, and Managing Director, Medley Lab, Mumbai inaugurated Sliver Jubilee of Anjuman Polytechnic (2009).
22. The foundation stone was laid for new building of Anjuman Polytechnic on 09th Jan 2009 and after completion it was inaugurated by Justice A.A.Ginwala, sole Administrator, AHI.
23. Dr. Aziz Qureshi, Governor of Uttarakhand inaugurated Laboratory of Civil Deptt. of Anjuman Engineering College on 08-04-2013.
24. Marathi Foundation Classes sponsored by State Minority Commission are held successfully in our five High Schools.
25. Voluntary organization Anjuman–E-khawateen, Nagpur, promotes nursing, sewing, embroidery, ‘Quran’ classes for poor and needy women of the society.

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Phulwari Sharif is a notified area in Patna in the Indian state of Bihar. The current metro plan of Patna has one route. The civilisation of the city dates back to the days of inception of the Sufi culture in India. Phulwari Sharif had been frequented by most Sufi saints of that period. All India Institute of Medical Sciences Patna is located in Phulwari Sharif.

Urbanisation has taken over Phulwari Sharif and now it is the most populated area of Patna.It is one of Muslim majority area in Patna.

Important Places

Mazar of Hazrat Makhdoom Rasti, Khanqah Mujeebia, Sheesh Mahal, Shahi Sangi Masjid and Imarat Sharia has a long religious history that is intensely attached with the birth and development of the Sufi culture in India. The Sufi saints of the ancient times had made Bihar one of the important centers of religious, social, and cultural developments, and Phulwari Sharif was one such region where the Sufi saints had spread their message of love and toleration and the same can be feel here in the atmosphere, people of all religions respect each others.

The Shahi Sangi Masjid bears relics of the rich architectural past of the region. Built in red sandstone by the Mughal Emperor Humayun and is the one of the oldest mosque here. The mosque is one of the main attraction for tourists. Near the mosque there is a shrine [Tomb] of Khwaja Emaduddin Qalandar. Also it is known as Lal Miyan ki Dargah.

Every Year on 29-Dhu al-Hijjah there is an Urs at the Mazar of Shah Makhdoom Rasti Rahmatullah Allaih and disciple from all over India came here to tribute and get spiritual satisfaction.

Phulwari Sharif is well connected to other cities of India through rail-road network.

Road

This significant city of Bihar is located on NH 98 on the Khagaul road in Patna.

Rail

 conneCon Phulwari Sharif railway station connects the city to different part of the country through many passenger and express trains.

Airways

Lok Nayak Jaiprakash International Airport is nearby which connects Patna to all other part of country.

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The Islamic institution Jamia Arabia Hathaura, Banda, Uttar Pradesh is a deep rooted academic institution in democratic India has been established to meet the mounting needs of Islamic propagation in India and to fill the emptiness in the field of meaningful Islamic higher studies.

About 16 KM away in the east of Banda city, Hathaura Village is situated on Banda-Baberu Road. It is about 2 KM away from this road. It’s a small hamlet with its original inhabitants as Husaini, Wasti and Sadats. Earlier, the village was called Husainpur but because of Syed. Husain Ahmed’s Karamat (Super Human Happening), it was named Hathaura.

After 1947 when India got freedom and after the subsequent disturbance and violence in the uneducated and down-trodden Muslims of the regions faced danger of mass conversion.

In those days, Hazrat Maulana Mohammad Sayed Siddiq Ahmad Bandwi RA, the founder of Jamia Arabia Hathaura was a teacher at Fatehpur. When he came to know about it, he was shocked. To stop this and to spread the teachings of Islam, he established Jamia Arabia Hathaura in the year of 1952.

The start was made under a Khaprail roof of the village mosque. Soon after, the needs of the institution multiplied rapidly. Number of students increased and new rooms were constructed in 1975 and a grand conference was held at Hathaura in which more than ten thousands persons participated.

Jamia Arabia has completed its 69 years of its establishment, struggle, sacrifice and ultimate success. It has now grown into a big institution, which has not only crossed the state and national border but also stepped in many countries like Nepal, Malaysia, Africa, U.S., U.K. and many more.

At present, Jamia Arabia has students from different countries and its branches in India and in many other countries. Every year, a notable number of students complete their education.

During the past years, after the establishment of the Jamia Arabia Hathaura in 1952, many batches of scholars have graduated and they are by the grace of Allah, rendering momentous services in different fields, related to Islamic propagation and education in India and abroad.

The institution looks like a fresh rose amidst of infertile desert. Football and cricket are the two favourite sports of the students of Jamia Arabia.

The beauty and glory of Jamia is spell bounding. Once in Jamia, you will feel a divine wisdom and spiritual place.

The greenery all around, innocent glances of grazing deer in the playground, water tanks, the warm and exclusive hospitality.

This is all what you will get here.

Source: Jamia Arabia Hathaura

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Abdullapur Sadaat is a historical Muslim settlement situated in the eastern outskirts of Meerut, just to the south of Ganga Nagar, Meerut district, Uttar Pradesh, India.

As Abdullapur has significant population of Syeds, they address it Abdullapur Sadaat as well. Syed Mir Abdullah Naqvi Al Bukhari is said to have founded this small but important settlement not far from Meerut. The distance from Abdullapur Sadaat to Meerut City Junction is only around 12 km via NH334. Kot Kila or Kot Fort of Abdullapur was built in the early 16th century, it was his main residence. Abdullapur is the seat of the Kannauji Bukhari and Jalal Bukhari branch of Naqvi. Both are descendants of Jalaluddin Surkh-Posh Bukhari through Syed Ali Naqvi, Syed Sadarudin Shah Kabir Naqvi Al Bukhari the chief advisor of Sikandar Lodi and father of Syed Mehboob Alam Naqvi-ul Bukhari Al-Maroof Shah Jewna. Shah Jewna’s colonized towns in Kannauj:- Siray- e-Miraan, Bibiyaan Jalalpur, Makhdoom Pur, Laal Pur (associated with the name of Saint Sayyed Jalaluddin Haider Surkh Posh Bukhari or Laal Bukhari). Makhdoom Jahaniya Mosque is also present in Kannauj.

Moharram

9th Moharram of this town is quite famous among Shia Muslims. Notable sites include Bada Darwaza (main entrance of Kot Fort), Shakir Mahal, 52 Dari, Kot Masjid, Azmat Manzil, Sayyed Tomb and Syed Barkat Ali Naqvi’s 300 years old Pakki Baithak.

Sayyeds of Abdullapur Sadaat are popularly known as “Mirsahibs”. They had a large Jagir consisting of 52 villages. The lavish lifestyle of Syed Bunyad Ali Naqvi and Syed Badshah Ali Naqvi was noteworthy. There are numerous waqf frauds cases going on including Vijay Mallya’s liquor factory on waqf land.

Syed Qudrat Naqvi

The Pakistani writer, linguist and critic Syed Qudrat Naqvi was a denizen of Abdullapur Sadaat, his famous books are Ghalib Kaun Hai, Asaas-i-Urdu, Ghalib-i-Sad Rang, Seerat-un-Nabi, Hindi-Urdu Lughat, Mutal’a-i-Abdul Haq, Lisani Maqalaat. He migrated to Pakistan after the partition of India.

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One day prior to his passing away, the first Sarsanghchalak of the Rashtriya Swayamsevak Sangh, Dr Keshav Baliram Hedgewar handed over a chit of paper to Mr Golwalkar, the content of which was “Before you hand over my body to the doctors, I would like to convey you that you would be in sole responsibility of leading the Sangh.”

13 days after mourning when this will of Hedgewar was made public in the meeting of the senior officials of RSS at Nagpur on 3^rd July, 1940, all the persons present there were in shock.

Walter Anderson and Shridhar Damle, who have authored the most authentic books on RSS” write in their book ‘The Brotherhood in Saffron, “The RSS leaders expected that Hedgewar would elect some experienced and senior person as his successor.”

“In those days, Appaji Joshi was considered as the right hand of Hedgewar. All the persons hoped that he would be the successor of Dr Sahab but it did not happen.”

In many circles thereafter it was reasoned that as Guru Golwalkar had good standing in English, it was one of reasons leading to the appointment of Guru Golwalkar as his successor by Hedgewar.

A little public material is available about the private life of Golwalkar born on 19^th February, 1906 in Ramtek,

He has opened up about his private life in his letter to his friend Babu Rau Telang 1929, “I am an angry boy of an angry father and pure blood flows in my vein.” Guruji informs his friend Telang further how he started enjoying cigarette during illness and how he used his hands in Nagpur riots.

Dr Jyotirmaya Sharma, Professor of Political Science in the University of Hyderabad, who wrote a book on the second Chief of RSS “MS Golwalkar, the RSS and India” observes, “A number of persons had used their hands in Nagpur riots. If you agree with their ideology, you would say that they were ‘Non Gandhian Revolutionaries. If you do not believe in their belief system, you would consider them as rioters. The fact is that Savarkar also had pelted stones to a mosque when he was only nine years of age. In ideology, such things are not so important. The most significant point to consider is that they had low opinion of politics.”

“There is a verse in Mahabharat, which he and many Chiefs thereafter recited and openly cited in public speaking that the politics is the religion of whores. They advised the members of Sangh to keep away from politics. However, the subsequent Chiefs did not shy away from controlling the politics by remote control.”

He is still regarded as the greatest symbol of spiritual succession of Swami Vivekananda in Sangh Circles. 

The president of Indira Gandhi Center of Arts and the Senior Journalist Ram Bahadur Rai got a number of opportunities to meet with him. He recollects, “Once I had written a letter criticizing him. Guruji used to respond to correspondences. When he was on tour, which was termed as pravas in parlance of RSS, he responded to correspondences after coming back to the Headquarter.” “There would be a room of Sarsanghchalak upstairs in Nagpur. Dr Abaji Thatte was his secretary, who was a medical doctor by profession. I had seen Guruji for the first time in 1968, when the president of Jansangh, Deendayal Upadhyay was killed. Guruji was in Allahabad. He came directly to the place in Mughalsarai where the body of Deendayal Upadhyay was kept for postmortem. I saw all the persons there were weeping and moaning but he was unshaken.”

The most controversial stand of the tenure of Guru Golwalkar was to keep the Sangh away completely from the Quit India Movement of 1942. The Sangh is under scanner even today on this decision of his, but there his own reasoning behind this decision.

The author of the famous publication ‘RSS Icons of Indian Right, Nilanjan Mukhopadhyay observes, “I would like to remind you that in 1930-31 also, when Gandhi Ji launched Noncooperation Movement after Dandi March, Hedgewar had not given the permission to the RSS to partake in this as well.”

“He had stated that if the volunteers wanted, they could participate in that movement in private capacity. He himself had resigned from the post of Sarsanghchalak before participating in Jungle Satyagarh and he had appointed Parajpe as the acting Sarsanghchalak in his place.”

“The decision of Golwalkar not to participate in Quit India Movement was inspired by this decision. Opposing colonialism was not the main objective of the RSS. He wanted to strengthen the Hindu community so that they could revenge upon Muslims for insult they meted out on Hindu community.”      

“He believed that if they anger the British for any reason, their objective of centralizing the Hindu would be adversely affected and the British would be their enemy and their campaign to bring the Hindu against the Muslims would be at risk.”

The very existence of the RSS was at stake when the Sangh was banned after Gandhi was assassinated. Golwalkar was in Chennai when he got the news of the assassination of Gandhi.

CP Bhishikar writes in the biography of Golwalkar, “There was tea cup in the hands of Golwalkar when someone informed him about the assassination of Gandhi. Golwalkar was silent for a long time after putting down the cup.”

“Then he uttered an utterance, ‘How unfortunate is this country!, Then he cancelled his further tours and returned to Nagpur after sending telegram of condolence to Pandit Nehru and Sardar Patel.”

The Nagpur police arrested Guru Golwalkar for the charge of murder conspiracy of Gandhi in the midnight of 1^st February, 1948. Going towards police jeep, he had told his supporters, “The cloud of doubt would be soon cleared and we would come out without any conviction.” In the meantime, one of his assistants, Bhaiyaji Dani sent telegram to every Shakha of the RSS, “Guruji arrested. Keep quite on any cost.”

Six months later, ban was lifted from the RSS and Golwalkar was released but it badly affected the RSS because Nathuram Godse was the member of the RSS in the past.

Jyotirmaya Sharma tells, “Godse had left the RSS and he was trying to establish some coordination between the Government and Golwalkar. The difficulty was that Savarkar was ready to become the leader of the Hindu after the third decade.”

“Golwalkar was of the opinion that if the entire country is Hindu, how you can represent the Hindu. Secondly, it was the opinion of Savarkar that nothing is possible without politics. On the contrary as long as Golwalkar was in command, the Sangh was of the opinion that their members would not spoil their hands by politics.”

Golwalkar after coming out of the jail took up the responsibility to extend the base of the organization of the Sangh.

Ram Bahadur Rai observes, “The period of ban was the question of do or die for the Sangh indeed. The environment was very harsh for the Sangh at the time. The majority of the Congress, Samajwadi and Communist believed that Gandhi Ji was assassinated because of the Sangh.”

“Therefore, numerous attacks were made on the offices of the Sangh. One incident is connected to Guruji as well.  There was dominating apprehension of attacks at the place where he lived prior to arrest. The people requested him to leave the place hiding himself at another place.”

“However, he said that he would not flee and he was arrested before attacks could happen. Sardar Patel also realized that the Sangh was not involved in assassination of Gandhi. He tried to convince Nehru and the ban was lifted from the Sangh in July, 1949. During this time, Guruji led the Sangh very courageously.”

Golwalkar was heavily criticized for his opposition to the Muslims, so what was the fundamental reason behind the Muslim opposition by Golwalkar? In answer to this question Jyotirmay replied, “One of many reasons is that they are different from us. Islam was not born in India. This soil belongs only to us. Golwalkar believed in the principle of motherland, fatherland and holy land expounded by Savarkar.”

Golwalkar would say that he does not have any objection even if the Muslims perform the Friday Prayer or built mosques provided that they must believe that they are the products of the Hindu Civilization. He states also that they must make their surname Hindu though they have their first name of a Muslim.

There is the evidence that Golwalkar had tried to plan and incite communal riots in the western Uttar Pradesh. Rajeshwar Dayal, who has been the Foreign Secretary to India and the Indian Ambassador to Yugoslavia, writes in his autobiography, “When the communal tension was on its peak, the experienced and the qualified Sub Inspector General of Police of the western range, BBL Jetly brought two trunks of steel very secretly to me.”

“There was undeniable evidence for inciting the communion mania in the western districts of the State. There were exact blue prints in those trunks of every city and village of those regions in which the Muslims settlements and the ways of reaching to them had been marked”

“I exerted pressure to immediately arrest the main accused Golwalkar but the Chief Minister Govind Vallabh Pant decided to put up the matter before the cabinet. In the meantime, Golwalkar was secretly informed and he disappeared from the region.”

However, this very Golwalkar plays important role in accession of Kashmir to India and he goes to Srinagar to meet Maharaja Hari Singh at the instance of Sardar Patel.

The famous journalist Sandeep Bomzai writes in one of his write-ups, ‘Disequilibrium: When Golwalkar rescued Hari Singh’ “At the instance of Sardar Patel and on interference of the Prime Minister Meharchand Mahajan, Golwalkar went to Srinagar and he met with Maharaja Hari Singh on 18^th October, 1947.”

“State Pracharak of the Punjab Madhavrao Mule has written that Maharaja told Golwalkar that, ‘My state is fully dependent on Pakistan. All roads from Kashmir pass Rawalpindi and Sialkot. My airport is Lahore, how can I maintain relations with India.’”

Golwalkar said to him, “You are a Hindi King, after you make accession to Pakistan, your Hindu subject shall suffer enormous calmatives. It is true that you do not have any rail, road or air link to India but they can be constructed. Only it would be better in your interest and that of Jammu and Kashmir that you should make accession of your state to India.”

Nehru was so impressed with the role played by the RSS in the civil administration in war with China that he allowed one of its units to take part in the Republican day parade of 1963 with full uniform and band.

Golwalkar was one of the privileged persons in the 1965 war, with whom the then Prime Minister Lal Bahadur Shashtri had consulted. Atal Bihari Bajpayee was so impressed with him that he would always sit on the ground not sitting on chair in his presence.

On the other hand, the most critics of Golwalkar regard him in the role of the Divider. The Author and Historian Ram Chandra Guha thinks of him as the Messiah of Hatred.

The famous author Khushwant Singh has recalled his meeting with Guru Golwalkar in one of his essays, “When I reached the house of Guru Golwalkar, it seemed to me Puja was in progress inside. There were slippers in order at the gate. The fragrance of incense sticks smelt and the utensils were tinkling inside. About a dozen people wearing stark white Kurta and Dhoti were sitting in a small room. Among them was Guru Golwalkar a slim person aged about 65 years.”

“Lovely white beard hanging from the shin and black hairs falling to the shoulders, he seemed to me to be the Indian edition of Ho Xi Minh at first sight. As soon as I bowed to touch his feet, he caught both my hands by his feeble hands.”

“After tea cup, I asked him why he was so vehement opponent of Muslims, Golwalkar replied, ‘The Muslims have to forget first of all that they had ever ruled India. Secondly they must stop considering foreign Muslim countries as their birth place and thirdly they must have to join the mainstream of India.’”

Although Golwalkar was a knowing person, it was famous about him that he did not read newspapers.

It is said that the source of the Sangh Ideology is Savarkar but Golwalkar has developed it.

Nilanjan Mukhopadhyay states, “Golwalkar was somehow a closed mind. In the very start of his life, a sort of completeness had entered in his ideology. It seemed to him that he did not require reading anything further.”

“However, any person who has any intellectual target, he should always raise question as to whether what he says is ultimate reality. It never came to the mind of Golwalkar. On the other hand, his successor Bala Saheb Devras reconsidered his stand and he changed the same when needed.”

The most significant contribution of Golwalkar was to make the Sangh continuous bringing it out of all controversies.

Ram Bahadur Rai says, “The storms the Sangh has faced those days would have ruined it if Guruji would not have been there. Guruji concentrated on rescue and relief works more in the partition of India in 1947.  A period of depression has come indeed in the life of the Sangh, which we notice.” It is the year of 1952. It seemed to a number of persons of the Sangh that Jansangh either would form government in the states like Punjab or Delhi or it would emerge as the main opposition party, however, when the result was declared, only two members won and came to the Parliament and the persons who hoped their future in Jansangh is bright became highly disappointed.”

“Many persons became hopeless in those days and left the Sangh. Only Guruji led the Sangh with commitment at that time. The biggest achievement of Guruji is to ensure the continuance of the Sangh until 1973.”

 Indira Gandhi never met Golwalkar. Like her father, she also opposed him always, however when he died,  she had said paying respect to him that he had a particular place in the national politics because of his personality and ideology, although many among us were not his supporters.

(Note: It is the translation of the original piece written by Rehan Fazal for BBC Hindi)

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ख्वाजा अहमद अब्बास (7 जून 1914 – 1 जून 1987), जिन्हें के.ए. अब्बास के नाम से भी लोग जानते है, एक भारतीय फिल्म निर्देशक, पटकथा लेखक, उपन्यासकार और उर्दू, हिंदी और अंग्रेजी भाषाओं के पत्रकार थे। उन्होंने भारत में चार राष्ट्रीय फिल्म पुरस्कार जीते, और अंतरराष्ट्रीय स्तर पर उनकी फिल्मों ने कान्स फिल्म फेस्टिवल (तीन पाल्मे डी’ओर नामांकन में से) और कार्लोवी वेरी इंटरनेशनल फिल्म फेस्टिवल में क्रिस्टल ग्लोब में पाल्मे डी’ओर  जीता। एक निर्देशक और पटकथा लेखक के रूप में, ख्वाजा अहमद अब्बास को भारतीय समानांतर या नव-यथार्थवादी सिनेमा के अग्रदूतों में से एक माना जाता है, और एक पटकथा लेखक के रूप में उन्हें राज कपूर की सर्वश्रेष्ठ फिल्में लिखने के लिए भी जाना जाता है।

https://www.bbc.com/hindi/india-40134088

बतौर निर्देशक उन्होंने हिंदुस्तानी फिल्में बनाईं। धरती के लाल (1946), 1943 के बंगाल के अकाल के बारे में, भारतीय सिनेमा की पहली सामाजिक-यथार्थवादी फिल्मों में से एक थी, और इस ने सोवियत संघ में भारतीय फिल्मों के लिए विदेशी बाजार खोल दिया। परदेसी (1957) को कान्स फिल्म समारोह में पाल्मे डी’ओर के लिए नामांकित किया गया था। शहर और सपना (1963) ने सर्वश्रेष्ठ फीचर फिल्म के लिए राष्ट्रीय फिल्म पुरस्कार जीता, जबकि सात हिंदुस्तानी (1969) और दो बूंद पानी (1972) दोनों ने राष्ट्रीय एकता पर सर्वश्रेष्ठ फीचर फिल्म का राष्ट्रीय फिल्म पुरस्कार जीता।

एक पटकथा लेखक के रूप में, उन्होंने कई नव-यथार्थवादी फिल्में लिखीं, जैसे कि धरती के लाल (जिसे उन्होंने निर्देशित किया), नीचा नगर (1946) जिसने पहले कान्स फिल्म समारोह, नया संसार में पाल्मे डी’ओर जीता। जगते रहो (1956), और सात हिंदुस्तानी (जिसे उन्होंने निर्देशित भी किया था)। उन्हें राज कपूर की सर्वश्रेष्ठ फिल्में लिखने के लिए भी जाना जाता है, जिसमें पाल्मे डी’ओर नामांकित आवारा (1951), साथ ही श्री 420 (1955), मेरा नाम जोकर (1970), बॉबी (1973) और मेंहदी (1991) शामिल हैं।

उनका कॉलम ‘लास्ट पेज’ भारतीय पत्रकारिता के इतिहास में सबसे लंबे समय तक चलने वाले कॉलम में से एक है। कॉलम 1935 में द बॉम्बे क्रॉनिकल में शुरू हुआ, और क्रॉनिकल के बंद होने के बाद ब्लिट्ज में चला गया, जहां यह 1987 में उनकी मृत्यु तक जारी रहा। 1969 में उन्हें भारत सरकार द्वारा पद्मश्री से सम्मानित किया गया था।

जीवनी

अब्बास का जन्म अविभाजित पंजाब के पानीपत में हुआ था। उनका जन्म मिर्जा गालिब के छात्र अल्ताफ हुसैन हाली के खानदान में हुआ था। उनके दादा ख्वाजा गुलाम अब्बास 1857 के कि जंगे आज़ादी के प्रमुख मुजाहीदों में से एक थे, और पानीपत के इस पहले शहीद को एक तोप की के मुंह से उड़ा दिया गया था। अब्बास के पिता गुलाम-उस-सिबतैन, अलीगढ़ मुस्लिम विश्वविद्यालय से स्नातक, एक राजकुमार और एक व्यापारी के शिक्षक थे, जिन्होंने यूनानी दवाओं की तैयारी का आधुनिकीकरण किया। अब्बास की मां, मसरूर खातून, एक शिक्षाविद् सज्जाद हुसैन की बेटी थीं।

अब्बास ने हाली मुस्लिम हाई स्कूल में पढ़ाई की, जिसे उनके परदादा हाली ने स्थापित किया था। उन्हें कुरान के अरबी पाठ को पढ़ने का निर्देश दिया गया था और उनके बचपन के सपने उनके पिता के बाध्यकारी आदेश पर आ गए थे। अब्बास ने पंद्रह साल की उम्र में मैट्रिक किया।

उन्होंने 1933 में अंग्रेजी साहित्य में कला स्नातक की उपाधि प्राप्त की और 1935 में अलीगढ़ मुस्लिम विश्वविद्यालय से विधि स्नातक की उपाधि प्राप्त की।

व्यवसाय

विश्वविद्यालय छोड़ने के बाद, अब्बास ने एक नई दिल्ली स्थित समाचार पत्र नेशनल कॉल में एक पत्रकार के रूप में अपना करियर शुरू किया। बाद में 1934 में कानून का अध्ययन करते हुए, अलीगढ़ ओपिनियन, भारत का पहला विश्वविद्यालय छात्रों का साप्ताहिक शुरू किया।

वह 1935 में द बॉम्बे क्रॉनिकल में शामिल हुए। उन्होंने कभी-कभी एक फिल्म समीक्षक के रूप मं काम किया, लेकिन अखबार के फिल्म समीक्षक की मृत्यु के बाद, वे फिल्म अनुभाग के संपादक बन गए।

उन्होंने 1936 में बॉम्बे टॉकीज के लिए एक अंशकालिक प्रचारक के रूप में फिल्मों में प्रवेश किया, जो हिमांशु राय और देविका रानी के स्वामित्व वाला एक प्रोडक्शन हाउस था, जिसे उन्होंने अपनी पहली पटकथा नया संसार (1941) बेची थी।

द बॉम्बे क्रॉनिकल, (1935-1947) में रहते हुए, उन्होंने ‘लास्ट पेज’ नामक एक साप्ताहिक कॉलम शुरू किया, जिसे उन्होंने ब्लिट्ज पत्रिका में शामिल होने पर जारी रखा। “द लास्ट पेज”, (उर्दू संस्करण में ‘आजाद कलाम’), इस प्रकार भारत के इतिहास (1935-87) में सबसे लंबे समय तक चलने वाला राजनीतिक कॉलम बन गया। इन कॉलम का एक संग्रह बाद में दो पुस्तकों के रूप में प्रकाशित हुआ। उन्होंने अपने अंतिम दिनों तक द ब्लिट्ज और मिरर के लिए लिखना जारी रखा।

इस बीच, उन्होंने चेतन आनंद के लिए नीचा नागर और वी. शांताराम के लिए डॉ. कोटनिस की अमर कहानी के लिए अन्य निर्देशकों के लिए स्क्रिप्ट लिखना शुरू कर दिया था।

1945 में  ख्वाजा अहमद अब्बास ने 1943 के बंगाल अकाल पर आधारित एक फिल्म से अपने निर्देशन की शुरुआत की, भारतीय पीपुल्स थिएटर एसोसिएशन (इप्टा) के लिए धरती के लाल (पृथ्वी के बच्चे)। 1951 में उन्होंने नया संसार नामक अपनी खुद की प्रोडक्शन कंपनी की स्थापना की, जो लगातार सामाजिक रूप से प्रासंगिक फिल्मों का निर्माण करती थी, जिसमें मुल्क राज आनंद की कहानी पर आधारित अनहोनी, मुन्ना, राही (1953), चाय बागानों में श्रमिकों की दुर्दशा पर आधारित थी। राष्ट्रीय फिल्म पुरस्कार विजेता, शहर और सपना (1964) और सात हिंदुस्तानी (1969), जिन्होंने राष्ट्रीय एकता पर सर्वश्रेष्ठ फीचर फिल्म के लिए नरगिस दत्त पुरस्कार जीता और इसे बॉलीवुड आइकन अमिताभ बच्चन की पहली फिल्म के रूप में भी याद किया जाता है।

अब्बास ने अंग्रेजी, हिंदी और उर्दू में 73 किताबें लिखीं। अब्बास को उर्दू लघुकथा का प्रमुख प्रकाशमान माना जाता था। उनका सबसे प्रसिद्ध काल्पनिक काम ‘इंकलाब’ है, जो सांप्रदायिक हिंसा पर आधारित है, जिससे उनकी शाहरत घर घर फैल गयी। इंकलाब की तरह, उनके कई कार्यों का रूसी, जर्मन, इतालवी, फ्रेंच और अरबी जैसी कई भारतीय और विदेशी भाषाओं में अनुवाद किया गया था।

अब्बास ने रूसी प्रधान मंत्री ख्रुश्चोव, अमेरिकी राष्ट्रपति रूजवेल्ट, चार्ली चैपलिन, माओ-त्से-तुंग और यूरी गगारिन सहित साहित्यिक और गैर-साहित्यिक क्षेत्रों में कई प्रसिद्ध हस्तियों का साक्षात्कार लिया।

अब्बास ने जगते रहो, और आवारा, श्री 420, मेरा नाम जोकर, बॉबी और मेंहदी सहित राज कपूर की अधिकांश प्रमुख फिल्मों के लिए पटकथाएँ लिखीं। उनकी आत्मकथा, आई एम नॉट एन आइलैंड: एन एक्सपेरिमेंट इन ऑटोबायोग्राफी, 1977 में और फिर 2010 में प्रकाशित हुई थी।

सेंसरशिप केस

1968 में अब्बास ने चार शहर एक कहानी (ए टेल ऑफ़ फोर सिटीज़) नामक एक वृत्तचित्र फिल्म बनाई। फिल्म में कलकत्ता, बॉम्बे, मद्रास और दिल्ली के चार शहरों में अमीरों के शानदार जीवन और गरीबों की बदहाली और गरीबी के बीच के अंतर को दर्शाया गया है। उन्होंने ‘यू’ (अप्रतिबंधित सार्वजनिक प्रदर्शनी) प्रमाणपत्र प्राप्त करने के लिए केंद्रीय फिल्म प्रमाणन बोर्ड से संपर्क किया। हालांकि अब्बास को बोर्ड के क्षेत्रीय कार्यालय द्वारा सूचित किया गया था कि फिल्म ‘यू’ प्रमाण पत्र दिए जाने के योग्य नहीं थी, लेकिन केवल वयस्कों के लिए प्रदर्शनी के लिए उपयुक्त थी। केंद्रीय फिल्म प्रमाणन बोर्ड की संशोधित समिति में उनकी अपील के कारण सेंसर के निर्णय को बरकरार रखा गया।

ख्वाजा अहमद अब्बास ने आगे केंद्र सरकार से अपील की लेकिन सरकार ने फिल्म को ‘यू’ सर्टिफिकेट देने का फैसला किया बशर्ते कुछ दृश्यों को काट दिया गया हो। इसके बाद, अब्बास ने भारतीय संविधान के अनुच्छेद 19(1) के तहत एक रिट याचिका दायर करके भारत के सर्वोच्च न्यायालय का दरवाजा खटखटाया। उन्होंने दावा किया कि केंद्र सरकार द्वारा फिल्म को ‘यू’ प्रमाणपत्र देने से इनकार करने से उनके भाषण और अभिव्यक्ति की स्वतंत्रता के मौलिक अधिकार से इनकार किया गया था। अब्बास ने फिल्मों पर पूर्व-सेंसरशिप की संवैधानिक वैधता को भी चुनौती दी। हालांकि भारत के सर्वोच्च न्यायालय ने फिल्मों पर पूर्व-सेंसरशिप की संवैधानिक वैधता को बरकरार रखा।

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Kondotty Nercha is a famous and secula festival, which is celebrated by both Hindus and Muslims in every year at the Dargah of Kondotty Thangal in Malappuram District, Kerala, India.

Kondotty Thangal

Kondotty Nercha is celebrated every year in the memory of Kondotty Thangal alias Mohammed shah the Sufi exponent. His tomb constructed in the 18^th century in Mughal style is located in Kondotty and it is known as the Kondotty Qubba.

https://timesofindia.indiatimes.com/blogs/tracking-indian-communities/sufi-not-shahid/

Spring Festival

Kondotty Nercha is essentially a spring festival observed in March or April every year. Once the harvest is over, the paddy fields of Kondotty are sufficiently empty and level enough to conduct a large scale local festival. The Cannon is sounded to herald the beginning of the festival.

History

The Muslims of this area were formerly under the leadership of Ponnani Makhdoomis and the Syed Sheik Jiffri. Mohammed Shah Thangal came to Kondotty from Mumbai in 1717. They became known as Kondotty Thangal family. A biography of the Thangal family is written by Areekkod Kunhava. The Thangal of Kondotty died in 1766. Kondotty Nercha is conducted every year at his tomb in Kondotty. There is another belief that Kondotty Nercha is organized in memory of the Bagdad saint Abdhul Khader Jeelani.

Read also: KILAKARAI: A MUSLIM MAJORITY TOWN IN RAMANATHAPURAM IN TAMIL NADU

The Rituals of the Festival

• Three big cannons will be shot at the paddy fields of Kondotty to herald the arrival of the festival.
• A white flag is hoisted at the Thangal junction in Kondotty to announce the peaceful nature of the festival.
• The first procession arriving at the Dargah is the Vellad procession from Perinthalmanna.
• Various entertainments like Kolkkali, Songs and Dance are organized in the town.
• Another ritual is the cleaning of the guns of the Thangal palace. The leftover oil is believed to have medicinal values. A Hindu style lamp is also lighted during this occasion.
• The different processions from various villages come to Kondotty on different days. All over the route villagers greet the procession with fireworks and festivities.
• All the supporting villages join the festivities by making stalls for selling jilebis. Two kinds of jilebis are made: the white and expensive sugar jilebis and the black and cheaper jaggery jilebis

Distribution of Mareedha Sweet

The Mughal preparation Mareedha is distributed to the devotees at the end of the festival. Mareedha is a special sweet powder made of rice, ghee and various spices.

The culmination of the festival is the arrival of the Thattante Petti or the Goldsmith Box which is a procession of local merchants and devotees. This procession can include only neighboring villages of Kondotty. During this day, the Thangal of Kondotty comes on a horse and greets the devotees.

Kondotty Nercha has a secular tone as it is celebrated jointly by the Muslim and Hindu community of Kondotty. The last procession of the Goldsmith Box is usually managed by the Hindu traders of Kondotty.

Film on the Festival

A small group of students from GVHS School, Kondotty has made a short film on Kondotty Nercha. This 45 minute documentary film has become a local celebrity and won four state awards and a national award. The film shows the 100 year old history of the festival and more than 40 students participated in its making. The film was screened at Kerala State Children’s Film Festival held at Kollam in Kerala. An eighth grade student called M. T. Shahama Bathool directed the film. The film is titled ‘Nercha Oru Nerkazhcha’. Thousands of people attend the religious procession and fairs held during the festival.

Criticims

Some Muslim groups like the Mujahidhs and Jamaat-e-Islami are against the celebrations organized around Dargah. They have organized partial boycott of the festival in recent years.

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Known for its culture, literature and Islamic Mysticism, Qasba Rudauli in Faizabad District is not far away from the centers of Awadh region. Having won railway station, it is 91 km from Lucknow. Some say this town got its name after a ruler namely Rudra Mull and other give their opinion that it was named in the name of Rud Wali on his arrival in Rudauli Shareef.

Nawabi culture of Awadh, of which it is a part, is characterized with Ttameez-o-Tehzeeb (Etiquette and civility) and Nafasat-o-Nazakat (finesse) sweet sounding persianized Urdu, lavish living and indulgence in sensual pleasure.

The Zamindari feudal system provided them with a very comfortable life without lifting a finger. Their lands were cultivated by hired farmers and salaried munshees  looked after other Zamindari affairs. After the fall of Nawabi Awadh and Zamindari abolition, life in Rudauli Sharif changed drastically. The landless zamindars could neither maintain their lavish lifestyle nor their “Havelis” (mansions). Some areas of the present day Rudauli look as if devastated by an earthquake. But every cloud has a silver lining. The fall of the Zamindars gave rise to the status of the much exploited farmers and other low class workers.  Thus, the gap between the rich and the poor narrowed.

The teachings of the Sufi saints could be summarized as “Simple living and high thinking”. It is said about  Rudauli that in spite of the downfall, people have still maintained relics of the old culture of the civility, finesse, hospitality and generosity. It must be the influence of Sufi Teachings which came to their rescue. Rudauli has been home to several Sufi saints. But most of revered of them all was Makhdoom Sheikh Ahmad Abdul Haq “Tosha” Rudauli whose “Urs” (Death Anniversary) is observed at the greatest scale, Qwwalis (spiritual songs) are sung throughout the “Urs”. Huge “Melas” (Fairs) are organized which attract enormous crowds of people of all faiths from the villages around Rudauli and also from nearby towns which provide an excellent opportunity for interfaith interaction and understanding. At this occasion, sometimes, Sufis from other countries such as Afghanistan also come visit this shrine. The population of Rudauli is predominantly Muslim even after the exodus to Pakistan. According to the 2011 Census Muslims are 50%.

Muharram in Rudauli is celebrated just like in Lucknow. The magnificent Masjid and Imambara built by a prominent Rudaulvi, Chowdhry Irshad Hussain is beautifully illuminated and there is daily Marsiya Khwani (recital of eulogies for the martyrs of Karbala).

Romance in Rudauli

              The persons living in Rudauli are a romantic lot. There have always been “Laila Majnoon” affairs going on. The tragic love story of Asrar-ul-Haq Majaz is not secret in the literary world. He remained faithful to her beloved who was engaged to be married when they met and never married.

There have been many prominent Rudaulvis who were Urdu, Persian and Arabic scholars, theologians and philanthropists. Some of them are:

 Chowdhry Seraj-ul-Haq was the first Rudaulvi  to earn B.A. and L.L.B. Degrees, the first Zamindar  to take up  a government job and the first Rudaulvi to send his two daughters, Safia and Hameeda to university in late 1930s.

Chowdhry Mohammad Ali was an institution in himself – an original thinker, a flamboyant and dynamic personality, a romantic, a philanthropist, a social reformer  and prolific writer who published a number of books on various subjects. He came from a Shia – Sunni mixed background and was often asked about his personal religion which he always gave as “humanism”.

Asrar-ul-Haq Majaz, an eminent romantic and revolutionary poet who died prematurely at 44 and left behind a collection of his poems, which earned enormous popularity. He was also famous for his witty remarks.

Safia (Serajul Haq)  Jaan Nisar Akhtar was the first girl from Rudauli to go to the University, get a Master’s degree and teach at the university. Unfortunately, she also died young at age 37 leaving behind a book: “Andaz-e-Nazar”.  A collection of critical essays and two volumes of her letters to her husband, “Zer-e-Lub” and “Hurf-e-Ashna” were published posthumously.

Hameeda (Seraj-ul-Haq) Salem also went  to university soon after her sister Safia earned a Masters’  in Economics. She also taught and in her 70’s and 80’s wrote several books in Urdu.

Zarina (Farid-ul-Haq)  Ahmad Bhatty: The first girl from Rudauli to go to London, England in 1951 and earn one degree from London School of Economics and one from School of African and Oriental Studies. One her return to India she taught at Delhi University and has been active in the feminist movement.

Dr. Mussayab Abbas “Sharib” Rudaulvi, served as Professor and Head of the Department of Urdu at Delhi University. He is India’s top literary critic in Urdu and has written more than two dozen books in his subject.

Zoya Hassan is the first girl from Rudauli to be a Professor of Political Science and the Dean of School of Social Sciences at Jawaharlal University Delhi. She is a prolific writer and is best known for her works on the politics of Uttar Pradesh, ethnicity, gender and identity, and on Muslim woman in India.  Other dignitaries include Javed Akhtar and Salman Akhtar including a number of freedom fighters.