Languages remain alive and continue to grow because of the efforts of sincere people who dedicate their lives to their promotion and development. Such individuals work tirelessly for literature and culture without expecting rewards or recognition. One such personality is Sultan Akhtar, whose literary, journalistic, and social contributions have been beautifully documented in the book Urdu Ka Musafir: Sultan Akhtar, compiled by the noted writer and editor Sheen. Shakeel of Aurangabad.
However, this book contains much more than just a mere biographical information about Sultan Akhtar. It is a chronicle of all the activities performed by him for the sake of the promotion of Urdu. This volume is a compilation of articles, essays, poems, letters, and literary criticism about the person who has been working for the progress of Urdu.
It must be mentioned that the compiler of this book, Sheen. Shakeel deserves gratitude for compiling it in such a thoughtful way. There can be felt a respectful attitude of the author to Sultan Akhtar in it, though the compilation is quite informative. The compiler’s note and acknowledgements are presented at the beginning of the book and help the reader realize what is the purpose of publishing this book and why Sultan Akhtar’s works are significant.
This book is dedicated to a respected person whose name is Dr. Abdul Qadir Farooqi, and who is well known for his international works for promoting Urdu language. This dedication gives additional information about the idea of this book and the significance of the literary links between different countries. At the very beginning of the book, congratulation poems from various well-known poets and writers are presented.
One of the most interesting and enlightening parts of the book comprises of analytical essays as well as appreciations written by famous literary personalities who have discussed numerous aspects of Sultan Akhtar’s literary career. In fact, through the works of different scholars and critics it is revealed that Sultan Akhtar not only writes but he also serves as a literary promoter and organizer.
Contributors to this section include some well-respected literary personalities like Noor-ul-Hasnain, Ghulam Saqib, Rafiq Jafar, M. Mubeen, Dr. Ibrahim Afsar, and Dr. Shabbir Iqbal. Each author discusses different aspects of Sultan Akhtar’s literary personality; for instance, simplicity of style, social significance of his writings, commitment to the cause of truth and effective communication with the readers.
Another interesting aspect of the life and work of Sultan Akhtar discussed throughout the book is that of afsan-chi, which means writer of very short story. Critics have observed that the writings of Sultan Akhtar in this respect carry simple language and contain social relevance and human values. In fact, it can be said that these writings serve as a mirror for ordinary citizens as they reflect their life and social reality.
The biography gives comprehensive information regarding his personal as well as academic background that is important to analyze the literary path of Sultan Akhtar. He was born on 1 June 1980 in Solapur, Maharashtra. He pursued higher studies and obtained his degrees such as M.A. in Urdu and B.Ed. In terms of profession, he is connected with teaching and journalism. Both of these professions are helping him in contributing towards the growth of intellectuality of the society by stimulating their interest in Urdu language and literature.
Alongside his professional career, Sultan Akhtar is an active participant in literary societies as well. He holds the post of President of Bharatiya Urdu Kaas Foundation, Solapur, where he works consistently for promoting Urdu.
The book goes on to describe Sultan Akhtar’s contributions as an editor and compiler of literary books. He has compiled several literary books in different genres throughout his life. Some notable examples include Aath Aane Ki Mithaas, America Mein Urdu Ke Alam Bardar: Dr. Abdul Qadir Farooqi, Sikandar Fahmi, Muslim Science Daanon Ki Sainsi Khidmaat, and Nazir Ba Naam Sultan Akhtar. Other important compilations from his work include Naqsh-e-Wafa, Palkon Par Khwab, Dr. Javed Hussain Paloji, Dr. Abdul Qadir Farooqi: Hayat-o-Jihat, and Sargoshiyan.
Another important contribution of Sultan Akhtar’s work is his association with different literary gatherings and cultural activities. The book describes how Sultan Akhtar organized a number of literary and cultural seminars, conferences, mushairas, release functions of different books, and online literary sessions ever since the foundation of Dr. Abdul Qadir Farooqi was set up in 2011.
These contributions have earned him several honors and awards. They include Maharashtra State Urdu Sahitya Academy Special Award (2025), Waris Urdu Sahafat Award (2023), Urdu Dost Award, Sufi Muhammad Ilyas Chishti Azizi Award, Ideal Teacher Award, and Nishan-e-Imtiaz Urdu Award. This indicates that people have accorded him immense respect for his contributions over the years.
One of the most intriguing parts of the book is the section of letter writing. In today’s world, the practice of literary correspondence is not very popular. However, Sultan Akhtar has succeeded in making this tradition survive by collecting many letters addressed to him. Not only have they contributed to preserving this literary form, but they also help in enriching it further since the letters discuss various aspects related to literature, language, criticism, and current events.
The letters include exchanges with a number of literary luminaries like Saleem Ansari, Qamar Jamali, Rashid Jamal Farooqi, Dr. Mohiuddin Zor Kashmiri, Dr. Ubaidullah Chaudhary, Dr. Tarannum Jahan, Muzaffar Hanafi, Waqar Shahsawar, etc. They can be extremely enlightening to literary critics and scholars who may wish to analyze the literary trends and discourse of their times.
A number of the contributors to the book consider Sultan Akhtar as a real servant of the Urdu language. They appreciate the sincerity, devotion, and selflessness of the author and point out that he has served Urdu for many years without any personal interest. His friends and colleagues know him as a dynamic and dedicated literary person who has worked hard for the cause of the Urdu language.
There is a discussion on his style of writing in the book as well. It is said that he uses simple language which is understandable to everyone. He does not use complicated terms but makes his points crystal clear. This quality has made him quite popular among the people.
In terms of publishing, the book is also remarkable. It has been published by the Educational Publishing House, Delhi. It has a total of 112 pages, and the high quality of printing enhances its aesthetic appeal further. The beautiful cover page designed by Munawwara Uzma has certainly added to its value.
In conclusion, Urdu Ka Musafir: Sultan Akhtar proves to be a highly significant document for Urdu literature documentation. This book is successful in capturing and documenting the life and literary contributions of a dedicated personality who has done much for Urdu language and literature. It is indeed appreciable to note the efforts of the compiler, Sheen. Shakeel, for gathering such a rich set of literary documents and arranging them so well.
It is useful for lovers of the personality described in the book, and for anyone who wishes to know about contemporary Urdu literature. Not only does it pay homage to a single individual, but it also reflects on the ongoing endeavors being made to promote Urdu in modern times. Most importantly, it makes one realize how vital it is for a language to have individuals like Sultan Akhtar who carry forward its legacy for future generations through their passion and dedication.

Author is a writer, social activist, and nursing student from Kuchmulla, Tral. He writes on social issues, culture, and public concerns with the aim of raising awareness and inspiring positive change. Email: [email protected])

Eid-ul-Azha is one of the most meaningful occasions in the Islamic calendar. It is not merely a festival of food, gathering, and celebration; it is a spiritual reminder of sacrifice, obedience, humility, and compassion. The act of qurbani is connected with the great example of Prophet Ibrahim, peace be upon him, whose willingness to surrender before the command of Allah became a timeless lesson for humanity. Therefore, qurbani is not only about the animal that is sacrificed; it is about the intention, discipline, generosity, and moral transformation that the sacrifice should create within a believer.
However, in the present social and political context, especially in places where cow sacrifice has become a sensitive issue, Muslims need to approach Eid-ul-Azha with both faith and wisdom. A religious act should never become a cause of unnecessary conflict, legal difficulty, social tension, or communal misunderstanding. The real beauty of religion lies not only in performing rituals, but in performing them with responsibility, dignity, and awareness of the society in which we live.
In India, the question of cow slaughter is legally and emotionally sensitive. Laws related to cattle slaughter are not uniform across the country; they differ from state to state. Some states have strict bans, some allow slaughter under specific conditions, and some impose age, certification, or veterinary approval requirements. Recent reports around Eid-ul-Azha have also shown religious leaders advising people to follow government rules, avoid confrontation, and choose permissible alternatives such as goats or sheep where cattle sacrifice may create tension. (The Times of India)
This is where wisdom becomes essential. Islam has never made qurbani dependent on only one animal. Depending on local custom, affordability, and legal permission, qurbani may be performed through goats, sheep, cattle, buffaloes, or camels, provided the animal fulfills the required religious conditions. International Islamic relief organizations also mention goats, sheep, cows, buffaloes, and camels among eligible qurbani animals, with emphasis on humane slaughter and proper distribution of meat. (Islamic Relief Worldwide) Therefore, when a particular animal becomes a source of legal or social dispute, choosing another permissible animal does not weaken faith; rather, it reflects maturity and understanding.
The central issue is not whether Muslims have the right to perform qurbani. The right to religious practice is important and must be respected. The real issue is how this right should be exercised in a diverse society where different communities have different sensitivities. A democratic society must protect religious freedom, but religious communities must also act with public responsibility. Rights and responsibilities must move together. If one is separated from the other, society becomes vulnerable to mistrust, provocation, and conflict.
Muslim scholars, community leaders, and educated citizens have an important role to play here. They should clearly communicate that the purpose of qurbani is not to challenge any community, provoke emotions, or display power. Its purpose is worship, charity, and obedience to Allah. If the same worship can be performed through a goat or sheep in a more peaceful way, then this option deserves serious consideration in sensitive areas. This is not surrender; it is wisdom. It is not fear; it is foresight. It is not compromise with faith; it is protection of faith from being dragged into avoidable controversy.
At the same time, governments and administrations must act with fairness, transparency, and sensitivity. Law enforcement should not become selective or discriminatory. If there are legal restrictions, they should be communicated clearly before Eid, not used suddenly to create fear or confusion. Authorized slaughterhouses, veterinary certification processes, hygiene facilities, and public-order arrangements should be made accessible and practical. Peace cannot be created only by issuing prohibitions; it must be supported through proper planning and equal treatment.
The community also needs to reform certain practices that damage the dignity of qurbani. Public display of slaughter, careless disposal of waste, unhygienic surroundings, loud arguments, and provocative videos on social media all harm the image of Eid-ul-Azha. Islam teaches cleanliness, compassion, and dignity. A qurbani performed in a disorderly or provocative manner may technically fulfill a ritual, but it fails to reflect the higher moral spirit of Islam. The knife should not be sharper than our sense of responsibility.
Social media has made the issue even more sensitive. A single image, video, or careless caption can travel across communities within seconds and create anger, fear, or political exploitation. Therefore, one practical solution is to avoid posting slaughter-related visuals online. Eid should be shared through messages of compassion, charity, family bonding, and service to the poor. Let the world see the spiritual and humanitarian side of qurbani, not only its physical act.
Another important solution is community-level planning. Local mosques, scholars, welfare groups, and responsible citizens should create clear guidelines before Eid. These guidelines may include: follow local law, avoid disputed animals in sensitive areas, use authorized places, maintain hygiene, distribute meat respectfully, avoid public display, and prevent provocative online content. Such guidance should be delivered in Friday sermons, community meetings, WhatsApp groups, and local announcements. Prevention is always better than crisis management.
The deeper lesson of Eid-ul-Azha is sacrifice. But today, perhaps the sacrifice needed from us is not only the sacrifice of an animal. We may also need to sacrifice ego, stubbornness, anger, and the desire to prove a point. If choosing a goat instead of a cow can save a neighborhood from tension, protect young people from legal trouble, and preserve the dignity of a religious festival, then that choice itself becomes an act of wisdom.
A mature community is not one that reacts emotionally to every provocation. A mature community is one that knows when to stand firm, when to stay calm, and when to choose a lawful and peaceful alternative. The strength of faith is not measured by confrontation. It is measured by patience, discipline, and moral clarity.
Eid-ul-Azha should not become a season of fear, suspicion, or political exploitation. It should remain what it was meant to be: a festival of sacrifice, compassion, charity, and nearness to Allah. The poor should receive food, families should feel joy, neighbors should feel safe, and society should witness the beauty of responsible faith.
Therefore, the solution lies in a balanced path: protect the religious spirit of qurbani, respect the law of the land, understand the emotions of others, and act with wisdom. Where cow sacrifice is legally restricted or socially explosive, Muslims should choose other permissible animals. Where slaughter is allowed, it should be done lawfully, privately, hygienically, and respectfully.
The real message of Eid-ul-Azha is not to insist on an animal at the cost of peace. The real message is to submit to Allah with humility and to serve humanity with compassion. When qurbani is performed with wisdom, it does not divide society; it purifies hearts and strengthens harmony.

—Author is a Faculty of Mathematics, Department of General Education HUC, Ajman, UAE