Ali Nadeem Rezavi 

The idea of changing the name of Barkatullah University in Bhopal might sound like a small administrative matter, but it is much more than that. It touches on something deeper: how India chooses to remember its freedom fighters and what values we want to pass on to the next generation. Today, when public institutions are often caught up in political fights, trying to remove Maulana Barkatullah Bhopali’s name from the university feels less like a thoughtful review of history and more like an act of division. To understand why the name must stay, we first need to know who Maulana Barkatullah really was. He was born in Bhopal on July 7, 1854. As a child, he learned Arabic, Persian, and English, but his life took him far beyond the classroom. He traveled across Asia, Europe, and North America, always with one mission: to free India from British rule. Unlike many freedom fighters who worked from inside the country, Barkatullah spent most of his life in exile. Being away from home never weakened his love for India. He connected with anti-colonial movements around the world and became one of the most well-known Indian revolutionaries of his time. Inspired by resistance efforts in the Muslim world, he believed that justice was a global cause and that India’s freedom was part of that larger fight.

What makes Barkatullah special is his strong belief that India could only be free if all its communities stood together. He worked closely with Hindus, Muslims, Sikhs, and people from every region. The best example of this is the Provisional Government of India set up in Kabul in 1915. Along with Raja Mahendra Pratap, a Hindu prince, and Maulana Ubaidullah Sindhi, a great Islamic thinker, he formed a government in exile. Raja Mahendra Pratap became President, and Barkatullah became Prime Minister. This was one of the first times Indians had set up their own independent political body outside British control. This story is important not just because it challenged the British but because it showed a vision of India where people of different faiths fought side by side for a common goal. Long before we started talking about secularism in textbooks, Barkatullah and his friends lived it. They proved that the fight against colonialism needed love and trust between all communities.

Barkatullah gave up comfort, family, and the safety of home. He never got to return to India. He died in exile in the United States on September 20, 1927, never seeing the free India he had worked so hard for. It is said that his last words were not bitter or sad; he only regretted that he would not see a free India, but he was sure that future generations would finish what he and his comrades had started. That is why naming the university after him was not a small or sectarian gesture; it was a genuine thank you from the nation. The name “Barkatullah University” honors not just one man but a whole tradition of sacrifice, cross-border work, and Hindu-Muslim unity in the freedom struggle.

If we remove his name today, we send a troubling message. It would seem that we no longer judge a freedom fighter by what he did for the country but by his religion. That would be a shallow and unfair way to look at our own history. India’s freedom movement was strong precisely because it included people of every faith, language, caste, and region. To erase Barkatullah is to erase that richness. For decades, thousands of young men and women have graduated from here, saying with pride, “I am from Barkatullah University.” The name is woven into their memories of late-night studies, friendships, and dreams of a better future. Changing the name would rip apart that shared feeling of belonging and would feel like a loss not just of a name but of a part of their own identity.

A confident nation does not erase its heroes; it remembers them, even when that memory feels uncomfortable to some. Preserving the name of Maulana Barkatullah Bhopali means preserving a vital part of India’s history: a history of resistance, unity, and an inclusive dream of nationhood. Think of the other freedom fighters we have honored across India, regardless of their religion: Bhagat Singh, Subhas Chandra Bose, Ashfaqulla Khan, and Maulana Abul Kalam Azad. No one has suggested removing their names from public places. To single out Barkatullah would not be historical correction; it would be historical exclusion, and that is not something a fair-minded country should do.

Barkatullah University must remain Barkatullah University because names matter. They carry stories and teach us who we are. His story tells us that India belongs equally to everyone who loves it.

एक तरफ़ सरकार आज़ादी का अमृत महोत्सव मनाएगी, दूसरी जानिब आज़ादी के अज़ीम रहनुमा बरकतुल्लाह भोपाली के नाम को मिटाने की कोशिश करेगी।

एक तरफ़ सरकार राजा महेंद्र प्रताप के नाम पर राजनीति कर यूनिवर्सिटी बनाएगी, वहीं दूसरी जानिब उनके सबसे क़रीबी बरकतुल्लाह भोपाली के नाम पर बनी यूनिवर्सिटी का नाम मिटाएगी।

एक तरफ़ सरकार नेताजी सुभाष चंद्र बोस को सेलिब्रेट करेगी, वहीं दूसरी तरफ़ उनके लिए विदेशों में जापान से लेकर जर्मनी तक माहौल बनाने वाले महान क्रांतिकारी बरकतुल्लाह भोपाली के नाम को नीचा दिखाने की कोशिश करेगी।

एक तरफ़ सरकार विनायक दामोदर सावरकर को क्रांतिकारी के रूप में स्थापित करना चाहती है, और दूसरी जानिब जिस बरकतुल्लाह भोपाली से प्रेरित होकर इंग्लैंड के इंडिया हाउस में क्रांतिकारी आंदोलन को उन्होंने आगे बढ़ाने की कोशिश की, उन्ही के नाम को ख़त्म करने की कोशिश कर रही है।

कुल मिलाकर भारत के पहले प्रधानमंत्री बरकतुल्लाह भोपाली (1915) के नाम पर जहाँ भारत के हर राज्य की राजधानी में एक स्मारक बनना चाहिए था, वहीं उसके नाम को उन्ही के शहर भोपाल से मिटाने की कोशिश की जा रही है।

एक ज़माना था जब लोग बहादुर शाह ज़फ़र के क़ब्र की मिट्टी रंगून (बर्मा) से और बेगम हज़रत महल के क़ब्र की मिट्टी काठमांडु(नेपाल) से हिन्दुस्तान लाने की बात करते थे पर आज कैलीफ़ौरनिया (अमेरिका) मे लेटे बरकतुल्लाह भोपाली के नाम तक को मिटाने की कोशिश की जा रही, जबके ये उनकी चाहत थी के हिन्दुस्तान के आज़ाद होने के बाद उन्हे वापस हिन्दुस्तान मे दफ़नाया जाए…

न दबाया ज़ेरे-ज़मीं उन्हें, न दिया किसी ने कफ़न उन्हें

न हुआ नसीब वतन उन्हें, न कहीं निशाने-मज़ार है.

ये ध्यान रहे कि 45 साल भारत से दूर रह कर आज़ादी की जद्दोजहद करने वाले बरकतुल्लाह भोपाली दुनिया के अलग अलग हिस्सों रहते हुए अमेरिका पहुंचे और वहीं 27 सितम्बर 1927 बरोज़ मंगल की रात उनकी आख़री रात थी, उस समय वोह अपने पुरे होश ओ हवास मे थे, और उस वक़्त अपने कुछ साथियों के सामने, जो उस समय उनके बिस्तर के पास मौजुद थे, से कुछ बात कही जो कुछ इस तरह थे :-

तमाम ज़िन्दगी मै पुरी ईमानदारी के साथ अपने वतन की आज़ादी के लिए जद्दोजेहद करता रहा, ये मेरी ख़ुशक़िसमती थी के ये मेरी नाचीज़ ज़िन्दगी मेरे प्यारे वतन के काम आई. आज इस ज़िन्दगी से रुख़सत होते हुए जहां मुझे ये अफ़सोस है के मेरी ज़िन्दगी में मेरी कोशिश कामयाब नही हो सकी, वहीं मुझे इस बात का भी इतमिनान है के मेरे बाद मेरे मुल्क को आज़ाद करने के लिए लाखो आदमी आज आगे बढ़ आए हैं, जो सच्चे हैं, बहादुर हैं और जाबाज़ हैं.. मै इतमिनान के साथ अपने प्यारे वतन की क़िसमत उनके हांथो मे सौंप कर जा रहा हुं…

इसके बाद बरकतुल्लाह भोपाली का इंतक़ाल हो चुका था और उनके चाहने वाले का बुरा हाल था जिस बारे मे आरज़ी हुकुमत ए हिन्द (1915) मे राष्ट्रपति की हैसियत रखने वाले राजा महेन्द्र प्रताप लिखते हैं :-  “इस जिगर सोज़ नाज़ुक मौक़े पर मैने मौलाना साहेब के बहैसियत क़रीब क़रीब दोस्त और वारिस होने की हैसियत से तजहीज़ो तकफ़ीन के फ़राएज़ अंजाम दिये.. उन आख़री रसमों मे हिन्दु, मुस्लिम और सिख बराबर के शरीक थे.. हर एक ने अपने मज़हबी अक़ीदे के मुताबिक़ रसोमात अदा कीं.. ये बड़ा यौादगार दिन था.. डॉ सैयद हुसैन, डॉ रहमत अली, यौरी सिंह, राम सिंह सहीत सैकड़ो हिन्दुस्तानी अपने इस अज़ीम इंक़लाबी रहनुमा को ख़िराज ए अक़ीदत पेश करने जमा हुए थे..”

चेहरा ऩुमाई ख़त्म होने पर सैकड़ों सिसकियों और अश्कबार आंखो के साथ उनके ठंडे पड़े बदन को एक क़ीमती संदूक़ मे बंद कर के Sacramento से Maryville पहुंचया गया.. और वहां के मुस्लिम क़ब्रिस्तान मे ये कह कर दफ़न कर दिया के हिन्दुस्तान के आज़ाद हो जाने पर तुम्हारी ख़ाक को हिन्दुस्तान पहुंचा दिया जाएगा.. आख़री रसम मौलवी रहमत अली, डॉ सैयद हुसैन, डॉ औरंग शाह और राजा महेन्द्र प्रताप ने मिल कर अदा कीं और इस अज़ीम इंक़लाबी अमेरिका की सरज़मीन मे सुपुर्द ए ख़ाक कर दिया गया..

अब बेशर्मी देख लीजिए, किनके हाथ में मुल्क की डोर दी गई है?? ध्यान रहे कि पंडित जवाहर लाल नेहरू आज़ादी से पहले अपने यूरोप दौर पर बरकतुल्लाह भोपाली से मिले थे।

Shahnawaz Mughal

In recent years, the portrayal of relationships and societal values in mainstream Indian television shows has shifted significantly, and not always for the better. Two of the most popular Hindi comedy shows, Tarak Mehta Ka Ulta Chashma and Bhabhiji Ghar Pe Hain, have played a pivotal role in this shift, subtly promoting infidelity, casual flirting, and objectification of women under the garb of family entertainment.

At the heart of Tarak Mehta Ka Ulta Chashma is Jethalal, a married man who is infatuated with his neighbor Babita, the wife of Iyer. Throughout the show’s run, Jethalal’s obsession with Babita has been a recurring theme, often depicted humorously but with a troubling undertone. What is particularly concerning is how this character’s inappropriate behavior is normalized and even celebrated as part of the comedy. Such portrayals can desensitize viewers to moral boundaries, especially when the show is presented as family-friendly.

Another issue is the show’s underlying bias in promoting color-based discrimination. Iyer, a South Indian character who is often taunted for his darker skin, is constantly contrasted with his fair-skinned wife, Babita. The show regularly ridicules this pairing, perpetuating the regressive notion that fair skin is more desirable. This form of casual racism is not only distasteful but also harmful in reinforcing existing social prejudices.

Similarly, Bhabhiji Ghar Pe Hain revolves around two male neighbors, Vibhuti Narayan and Manmohan Tiwari, who continuously lust after each other’s wives. The show normalizes and trivializes infidelity by portraying the constant flirting between married characters as comedic. This sends a deeply problematic message to audiences, especially teenagers who may grow up thinking such behavior is acceptable or funny.

What we are seeing is a long-term erosion of moral values, where the line between comedy and moral degradation becomes increasingly blurred. Infidelity, objectification of women, and casual flirting are not just portrayed as harmless, but are actively laughed at. In a country grappling with serious issues like rape and gender-based violence, the subtle promotion of infidelity as a normal, even humorous, behavior in these shows becomes deeply concerning.

Take, for example, the recent shocking incident at RG Kar Medical College, where a rape case caused an uproar across the nation. While factors like pornography are often cited as contributing to such crimes, we overlook the pervasive influence of mainstream media. Shows like Tarak Mehta Ka Ulta Chashma and Bhabhiji Ghar Pe Hain, which have been airing for years, have a profound impact on how men view women and relationships. The normalization of casual flirting in these shows can serve as a gateway to more harmful behaviors, contributing to the alarming rise in extramarital affairs, divorces, and even violent crimes like murder.

One must also consider the off-screen realities of these shows. Asit Modi, the producer of Tarak Mehta Ka Ulta Chashma, was recently sued by Jennifer Mistry, who played the character of Mrs. Roshan Singh Sodi, for sexual harassment, and she won the lawsuit. This incident further highlights the hypocrisy of promoting so-called “family values” while the people behind the scenes engage in morally questionable behavior.

Furthermore, with the massive rise of social media, clips from shows like Tarak Mehta Ka Ulta Chashma and Bhabhiji Ghar Pe Hain are extensively circulated among teenagers. These short, humorous snippets are often shared without context, making it easy for younger audiences to normalize inappropriate behavior, such as infidelity and casual flirting. This pervasive online presence reinforces the message that such conduct is not only acceptable but amusing, further entrenching these harmful ideas in impressionable minds.

As concerned citizens, it is imperative that we hold both the creators and actors of these shows accountable. The content consumed by families in their living rooms has long-term consequences on future generations. It is not enough to express outrage only when horrific crimes occur; we must also critically examine the media we consume and demand better, more responsible entertainment.

Indian television has the potential to influence millions of viewers across the country. It is high time we stop normalizing indecency and demand shows that reflect values of respect, equality, and decency, rather than promoting moral corruption disguised as comedy.