Peer Reviewed Review Article
Nationalism within the Ummah
A Discussion of Atatürk
in the Works of Kazi Nazrul Islam
Mohammad Basir-Ul-Haq Sinha*
Journalist - Writer
*Mohammad Basir-Ul-Haq Sinha is the CEO of the Inter Press Network, a news agency and
Executive Director of the Eurasia Society, a geopolitical think-tank based in Dhaka, Bangladesh.
His area of focus stems from geopolitics and power relations to history and cultural anthropological
issues.
E-mail: mohammad_b_haq@hotmail.com
Received: 01.07.2023
Accepted: 08.08.2023
How to cite: Mohammad, B. S. (2023). Nationalism within the Ummah a discussion of Atatürk in the
works of Kazi Nazrul Islam. BRIQ Belt & Road Initiative Quarterly, 4(4), 68-79.
Mohammad Basir-Ul-Haq Sinha - A Discussion of Atatürk in the Works of Kazi Nazrul Islam
ABSTRACT
The Muslim rule in the Bengal Delta began with Turkish Ikhtiyār al-Dīn Muhammad Bakhtiyār Khaljī
of the Ghūrid army of Afghanistan. The Ottoman Caliphate was established in today’s Türkiye during
the same century. The foundation-stone of warm relations between the Bengali Muslims and the Turks
was laid then, and it remains intact after many ups and downs. When the Bengali Muslims agitated
against the Colonialist British during the early 1920s, the independent and sovereign Ottoman Empire
was considered the Guardian of Islam and became their source of inspiration. Consequently, when
the Ottoman Empire was disbanded after the First World War, massive mobilizations intended to
protect the Institution Of Khilafat spread over the Islamic world. This unique episode is recorded as
the Khilafat Movement in history. However, after the Turkish hero Mustafa Kemal Atatürk (19 May
1881-10 November 1938) had disbanded the caliphate, the Khilafat Movement in the Former Mughal
Empire ended. Like other Muslims worldwide, many Bengali Muslims failed to endorse Mustafa
Kemal’s reforms, which had been an issue of discussion and debate around the Muslim world due to
disbanding of the 600 years-old Ottoman Empire. However, the situation changed when many Bengali
Muslim intellectuals supported the Turkish hero. Kazi Nazrul Islam, the National Poet of Bangladesh,
was the pioneer among those who supported Kemal Atatürk in Bengal. He, who declared a do-or-die
revolt against the British colonial rule in the Former Mughal Empire, was mesmerized by Atatürk’s
heroism. This paper intends to study the factors behind Kazi Nazrul Islam’s fascination with Ataturk.
Keywords: Mughal Empire, Bengal Muslims, Enver Pasha, Caliphate Movement, Mustafa Kemal.
KAZI NAZRUL ISLAM WAS JUST EIGHTEEN
when he joined the British-Indian army. It
was 1917, and the conflict between the two
superpowers of the European continent, the
British Empire and the German Empire, was
near an end. The Ottoman Empire joined this
war for their ally, the Germans. They fought
against the British, French and Russian empires.
Under this circumstance, a Muslim student
in 10th grade from a remote country area of
Bengal province of the former Mughal Empire
ignored the fear of death and signed his name.
The British Empire put the Bengali Muslims
fought against the Ottoman Empire, which
was the Hope for All Muslims worldwide. The
Ottoman side was successful in this war. They
foiled the joint attack by the navies of Britain,
New Zealand and Australia in the Dardanelles
Strait, the entrance to the capital Istanbul.
Mustafa Kemal, the future hero of the Turkish
people, was the successful leader of this war.
His reputation spread during that time.
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The Victory of Kut Al-Amara, the arrival of Turkish Army reinforcements led by the sacred flag. 1916,
war illustrations, design by Bruno Richert, Austrian State Library (İnaltekin, 2016).
On another battlefield, the Ottoman army
captured the 8,000-strong British Army
garrison in Kut, 160 km (100 mi) south of
Baghdad, including the British commander
Major General Charles Townshend. This
battle is known as the Siege of Kut al-Amara
(7 December 1915 – 29 April 1916), also
70
known as the First Battle of Kut. Following
the surrender of the garrison on 29 April
1916, the survivors of the siege were marched
to imprisonment at Aleppo. Historian
Christopher Catherwood has called the siege
“the worst defeat of the Allies in World War I”
(Catherwood, 2014:51).
Mohammad Basir-Ul-Haq Sinha - A Discussion of Atatürk in the Works of Kazi Nazrul Islam
Ten months later, the British-Indian
Army, consisting almost entirely of
newly recruited troops from Western
India, conquered Kut, Baghdad and other
regions in between in the Fall of Baghdad.
During the fall of Kut al-Amara, the
British-Indian army was under strain
due to a lack of manpower.
During the fall of Kut al-Amara, the
British-Indian army was under strain
due to a lack of manpower. The British
government used to recruit soldiers
from Indian provinces. They had no plan
to recruit soldiers from Bengal. Their
excuses were, “Bengalis are not good
warriors”, “They are not a martial or
warlike race”, etc. After the First War of
Independence of 1857-1858, this British
suspicion of Bengali Muslims is thought
to have grown. But after the defeats of the
Brits in several battles, India’s pro-British
leadership wanted Bengalis included in
the forces of the British Empire. Finally,
by 1916, the British government agreed
to form a double company with Bengali
troops.
Bangali Paltan
At the beginning of the First World War
(1914-1918), the Bengalis began to be
recruited for the Indian Army. In the
process, many non-combatant soldiers and
skilled and unskilled laborers were also
recruited from Bengal. Towards the middle
of 1916, the British Government decided to
create a regiment of Bengali soldiers and
its first unit was called the Bengali Double
Company or Bangali Paltan. These Double
Companies, each consisting of 228 soldiers,
were made part of the Indian Army. On
7 August 1916, Governor of Bengal Lord
Carmichael announced the formation of
these companies at the concluding session
of the Legislative Council in Dhaka (Huq,
2021).
Why Kazi Nazrul Islam Joined the
Anti-Ottoman War
The question is, why did the fiercest antiBritish Kazi Nazrul Islam fight against
Germany, i.e. Türkiye, for the Brits?
One answer could be the high-profile
propaganda campaign of the British
government. Kazi Nazrul Islam’s friend
Sailajananda Mukhopadhyay also went
to be enlisted in the war. We can look at
some words in his testimony. He wrote,
“The effort to motivate the Bengali youth
is going on continuously.” In his words,
“…there are new posters in the town. Big
posters of various colors are being pasted
in the town’s alleys. How strange are the
pictures, how strange are the postures,
and how strange were their language!
And how many strange words are being
written!” Sailajananda also said: “Who
says Bengalis are not warriors? Who says
Bengalis are afraid? It is the duty of the
nation to remove this disgrace, and only
the youth of Bengal can do it. Jump for the
lion’s share. Join Bangali Paltan! Damn it”
(Mukhopadhyay, 1968:138).
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Sailajananda Mukhopadhyay’s statements
reveal that Kazi Nazrul Islam and he had signed
up together in the newly formed 49th Bengali
platoon. But, according to Sailajananda’s words,
he became ‘unfit’ due to the ‘plot’ of his ‘wealthy
next of kin’ meaning maternal grandfather,
and ‘Nazrul went at first to Nowshera, then to
Karachi.’ (Mukhopadhyay, 1968a:17).
And a little later, Sailajananda wrote, “I know
the story of Nazrul’s deepest pain in life. Mixed
with that pain was the irrepressible love of
adventure of youth. So, abandoning everything
with a smile, he too jumped into this death
sacrifice” (Mukhopadhyay, 1968b:153).
However, Sailajananda himself points out
that the real reason for Nazrul Islam’s going to
war lies elsewhere. Sailajananda wrote:
“The English are at war with Germany.
This is all we know at the time. None of us are
happy with the English nor have the necessary
devotion to the king. However, I asked Nazrul
why we were going to fight for the English
against its enemy Germany.
Nazrul said, ‘Do you know that war is a
science?
I said, ‘I know!’
- ‘We will learn that science.’
I said, ‘They will push you towards death
after enlistment.’
- ‘Doesn’t matter.’
-’ Then a shot from Germany, then finished’
- ‘Will die? That’s enough! Fighting and
dying – great fun. I will die after killing.’
What a joy Nazrul had!” (Mukhopadhyay,
1968c:138).
Later, Sailajananda informed us, “Nazrul
will learn warfare and form a large army in
India, then drive the English out of the country
- he told me about his secret intention one day”
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(Mukhopadhyay, 1968d:139).
At that time, it should be noted that
Mohandas Karamchand Gandhi was also
touring Gujarat villages and towns, inviting the
Indian public to join the British war. Gandhi
became quite famous in India during this
period. His Satyagraha1 at Bihar’s Champaran
and Gujarat’s Khera spread his fame abroad.
However, he was still not awarded the title of
Mahatma.
Gandhiji accepted it as part of his duty to
recruit soldiers for the war on behalf of the
British government. At first, he tried in Gujarat,
then went to his workplace in Khera. Gandhiji
wrote, “If I want soldiers, where else can I go
without going to Khera? If I do not invite my
own companions to be the first sepoys, then
who will I invite?” (Gandhi, 1966:327-328).
Russian Revolution vs. Ataturk’s
Revolution
Comrade Muzaffar Ahmad, one of the founding
members of the Communist Party of India
and a close friend of Kazi Nazrul Islam wrote,
“The truth is that the October Revolution
and the Red Army’s struggle in this Russia
had resonated in Nazrul Islam’s mind. So he
deliberately made Baluchistan the scene of his
stories because the borders of the Soviet land
can be reached very easily from Baluchistan”
(Ahmad, 1973:164).
But a retrospective review of Nazrul’s
literature indicates that he was more
influenced by Kemal Atatürk’s post-World War
I Republican Revolution than he had been by
the Russian Revolution.If the extent of this
influence is explored, Muzaffar Ahmad also
will be found to have been mistaken. Muzaffar
Mohammad Basir-Ul-Haq Sinha - A Discussion of Atatürk in the Works of Kazi Nazrul Islam
Khudiram Bose is one of the Bengali revolutionary leaders who fought against the British rule in India
(Indian Culture, 2023).
did not deny that Kazi Nazrul Islam to some
extent had adopted the ideals of Mustafa Kemal
alias Kamal Pasha, the hero of the Turkish
Republican Revolution. But he clearly objected
to why Nazrul Islam went to drag Anwar Pasha
in the poem Kamal Pasha’ for no reason! For he
knows that Anwar Pasha had little connection
with the struggle for the restoration of Kemal
Pasha’s Turkish state, not the empire (Ahmad,
1973:314).
Kazi Nazrul Islam referenced Anwar in the
poem Kamal Pasha because of his political
philosophy. He considered Kemal Pasha the
successor of the Young Turk Revolution of
1907. That is why he wanted Kemal Pasha and
Anwar Pasha to work together for the sake
of the Ummah. In this case, he is found to
be favoring the assimilation of Kemal Pasha’s
nationalism within the cosmopolitanism of the
Ummah. This perception will become clearer
in the analysis below.
Kazi Nazrul Islam’s Political Objective
Behind Joining the War
There are intense disagreements over Kazi
Nazrul Islam’s political philosophy regarding
nationalism and patriotism. Sushil Kumar
Gupta’s dispute with Muzaffar Ahmed is a special
example of this connection. There are more
points of contention too. In 1966, Abdul Qadir,
the editor of Nazrul Rachnabali Poet (Works of
Kazi Nazrul Islam) delivered some glimpses of
this diversity:
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“Different people have tried to ascertain
the nature of Nazrul’s patriotism in different
ways. He wanted the total liberation of
the country and the nation from political
subjugation plus economic independence.
He also directed his way. Some people
thought his way of those days as terrorism because he called upon the youth to open fire
by using the example of Khudiram’s2 selfsacrifice; some thought it as Deshbandhu
Chittaranjan Dash’s3 regularism – because
he penned ‘Chittanama’; Some thought it
pan-Islamism – because he sang hymns of
praise for Anwar Pasha; Others thought it as
Mahatma Gandhi’s Spinning Wheel Theory4
- because he entertained Gandhiji by
singing his Spinning Wheel Song” (Qadir,
1966:5).
This victory of the New Türkiye was
hailed as the only victory in the
post-war world against European
colonialism.
None of these varied paths was his way.
Abdul Qadir said, “But if you look a little
deeper, you will understand that none of
these ideas help to reveal the full nature of
the truth.”
He added, ‘In fact, Nazrul was a Kemalist
during the first period of his literary life. He
thought that the path of the Orderly Struggle
of Kemal Atatürk was the most appropriate
way to regain his country’s independence
(Qadir, 1966:5-10).
In this case, the word ‘Kemalist’ may be
questioned. Was Mustafa Kemal a trailblazer
74
of anything? After the end of the First World
War in Europe, Mustafa Kemal’s number one
achievement was to separate and protect the
homeland of the Turkish nation from the
rubble of the defeated Ottoman Empire.
He defeated the Greek forces invading the
Turkish homeland in frontal battles. Behind
the Greek forces was the British Empire.
Therefore, this victory of the New Türkiye
was hailed as the only victory in the postwar world against European colonialism. A
prominent writer in Bangladesh put it this
way:
“When the pleas, cries, indignation,
shouts and exultations of the Muslim world,
especially of the Indian Muslims, were
engaged in entertaining the assemblies of the
world’s powerful with a mocking face, then
one day in the thundering hand of Kemal
there arose a perfectly sharpened sword
in a corner of his native land. The curtain
fell on the comforts and amusements of the
mighty, and the Muslim world began to float
aimlessly in a flood of wonder, admiration,
and praise. The lively enthusiasm of our
young poet that day was:
“Kamal Tu Ne Kamal Kiya Bhai”
(Kamal, you have achieved unbelievable
success, brother!)
That was the innermost thing in all our
hearts that day” (Odud, 1988:5-10).
During the August and September of 1921,
the National Liberation Army, under the
leadership of the New Turkish Government,
succeeded in defeating and driving the
occupying Greek forces away. As far as it
is known, Kazi Nazrul Islam’s Kamal Pasha
was composed during the same period. At
that time, this poem was sung to tune in the
Mohammad Basir-Ul-Haq Sinha - A Discussion of Atatürk in the Works of Kazi Nazrul Islam
Kazi Nazrul Islam, a commemorative postage stamp
(Indian Culture, 2023).
joyous procession taken out in Calcutta to
mark the victory of the New Türkiye.
Nationalist historiography in Bangladesh
and West Bengal portrayed Kazi Nazrul
Islam as a non-conformist. Though he might
have shared elements of this tendency on his
part, his actions suggest that he placed his
faith in Ottomanism, which was inherently
Islamic in spirit. Moreover, his other hero
Anwar Pasha also believed in Ottomanism.
To properly understand Kazi Nazrul
Islam’s actual position over two Western
ideas like Nationalism and Patriotism,
his views on the Mughal Empire and
Panislamism must be comprehended within
their proper contexts.
Kazi Nazrul Islam on The
Mughal Empire
A popular hymn of Kazi Nazrul Islam, published
in 1933, laments for the Mughal Empire thus:
“O ye bro, the Agra and the Delhi,
Still are there but no king.
No Kohinoor⁵, no Peacock Throne,
No world conqueror army is anymore” (Islam,
1933).
His regret over the non-existence of the
Mughal Empire is expressed thus:
“We don’t know, nobody knows,
How many waves to count sitting on the shore,
How much we have witnessed, also to bear
witness to
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So many Cruel Sports of the Destiny” (Islam,
1933).
This hymn begins with these words:
“Ganges-Indus-Narmada-Kaveri-Yamuna
are there,
Still flowing out as before,
Where are the people of previous genre
there?” (Islam, 1933)
"Turan, Iran, Hejaz, Egypt, India,
Morocco, Iraq, standing hand in
hand at the same row”
The quotes above clearly show that Kazi
Nazrul Islam considered the erstwhile
Mughal Empire as a single economic, military
and cultural power which was culturally
Muslim. On the other hand, the India of 1947
was not formed as a successor state of the
former Mughal Empire. Rather, it became a
successor state of the British-Indian Empire.
It’s based on Hindu identity politics, which is
why Hindu Nationalism has grown stronger
during the past decades.
Pakistan, which was formed after the
breakup of the British-Indian Empire, also
failed to become the cultural successor of the
erstwhile Mughal Empire because of being
ruled by the elites of the colonial era. However,
there is state recognition and popular support
for the Mughal legacies in Pakistan.
Kazi Nazrul Islam and Pan-Islamism
Roughly by 1931, Türkiye, Iran, Egypt,
Morocco, Iraq and Saudi Arabia turned into
nation-states. By welcoming the developments
76
of this era, Kazi Nazrul Islam wrote:
“Look at the huge rally at the Eidgah of
Martyrs today.
Islamic Orders would be passed once again
around the world.
Turan, Iran, Hejaz, Egypt, Hind [India],
Morocco, Iraq,
Standing hand in hand at the same row”
(Islam, 1931).
Three points emerge from the quote:
1.
The poet accepted the emergence of
nation-states, which some may find seemingly
at odds with his overt supportive position for
the former Mughal Empire and the Ottoman
Empire.
2.
The poet wished the newly formed
Muslim nation-states would maintain a
singular position in world politics.
3.
The poet expressed hope that
those Muslim nation-states would set the
promulgation of Islamic Laws worldwide as
their national objective.
The third point shows Kazi Nazrul Islam as
ideologically nearer to Anwar Pasha. In the
second stanza of the same lyric, the poet went
on saying:
“There were faint ones with fear and regret,
You too join this congregation, forget
worldliness.
Today, those who were in prison are alive.
Today, the Brave Heart runs to the field
with the sword in hand.
Today, the Fate has changed; the Echo of
Takbir has risen” (Islam, 1931).
With these words, the poet penned his
dream of avenging the military defeats of the
Muslim world in the First World War. That
is, Kazi Nazrul Islam ideologically was outand-out a Pan-Islamist. But at the same time,
Mohammad Basir-Ul-Haq Sinha - A Discussion of Atatürk in the Works of Kazi Nazrul Islam
he endorsed the republican nationalism
of Mustafa Kemal Atatürk. He expected
Atatürk would not compromise Islam’s
Ottoman philosophical and cultural legacies.
It is evident in this lyric:
“The Red Torch of the Religion of Islam
has been rekindled from side to side.
O ye, the unaware one! You also wake up,
light your life-lamp too.
The Red Crown of Türkiye has waken up
with Gazi Mustafa Kemal,
Iran, the desolate country, has waken up
today with Reza Pahlavi.
Forgetting the slavery, the soulfoul
Egyptians have waken up with Jaglul”
(Islam, 1931a).
Needless to say that Gazi Mustafa Kemal
Ataturk, Iran’s Reza Pahlavi and Egypt’s Saad
Jaglul Pasha were out-and-out nationalists,
and Kazi Nazrul Islam, who simultaneously
endorsed pan-Islamic ideas, regarded them
as his heroes.
Was it a contradiction, or was there any
hidden reason in depth? The reason is
revealed in the last stanza of this lyric:
“Faisal is waking Up in the Great Iraq,
waking up as the New Haroon-al-Rashid,
Look at the Bayt al-Muqaddas waking up,
waking up out of broken sleep.
The 10 crore unwary Muslims of the Hind
(India) alone remain unawakened” (Islam,
1931a).
The next stanza more can didly describes
the condition of the Muslims in the then
Colonised Hind:
“We only sleep like the Ashāb al-Kahf
(Sleepers of Ephesus) for thousands of
years,
Once upon a time someone of us was a
king, we do boast of that.
If we do wake up, the world will tremble
once again” (Islam, 1931a).
There are two points worth noting here:
1.
Kazi Nazrul Islam wanted to awaken
the 10 crore Muslims of the Hind. His country
was Hind (erstwhile Mughal Empire),
and in his view, the Muslims of latter-day
India, Pakistan and Bangladesh together
conformed to a single political community.
2.
He used to cite examples of
politically successful Muslim leaders to
awaken the Muslims of the Colonized Hind,
and in doing so, he bypassed controversies
over their position on the application of the
Shariah.
It is evident here that Kazi Nazrul
Islam gradually began to plant the seeds
of nationalism in the meadow of his own
Ummah consciousness out of an extreme
urge to oust the British colonialists from
the Hind (erstwhile Mughal Empire). In this
context, if Kazi Nazrul Islam’s understanding
of ‘Islam’ isn’t considered, his ideas and vision
of Pan-Islamism may be misconstrued.
We, therefore, have to turn towards a brief
elaboration of Islam as understood by Kazi
Nazrul Islam.
Islam and Kazi Nazrul Islam
It’s worth noting that in the view of Kazi
Nazrul Islam, the True Vitality of Islam was
mass power, democracy, universal brotherhood
and egalitarianism.
He saw Mustafa Kemal Atatürk not only
as the national hero of the Pure New Türkiye
but also as the ‘new founder of the true
vitality of Islam’ or reformer. When Atatürk
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disbanded the caliphate in the name of the
Turkish Republic, Kazi Nazrul Islam asked in
a letter to Ibrahim Khan, “Is the superstition
and false garbage that has been piled up in
the name of Islam - is not calling it Islam a
campaign against Islam” (Khan, 1967)? In
this awakening song, Kazi Nazrul Islam’s
detailed understanding of Islam is concretely
manifested:
“We are that nation who become the
martyrs in the path of religion.
We have let the world know that we brought
equality and fraternity.
We’ve become that nation.
Those who brought out for the thirsty earth
scorched by the sins,
Brought out of the hot bosom of the desert
the cool fountain of peace,
Broke the difference between the high and
the low by letting everyone get chest,
We’ve become that nation.
We’ve first endowed freedom to the women.
We have smashed the man-made walls and
given them the same form.
We have brought down the veil of dark
night and brought out the light of hope.
We’ve become that nation.
Islam hasn’t come for the Muslims alone.
The one, who seeks the Truth and obeys
Allah, is a Muslim by name.
No difference between the Amir and the
Faqir, all brothers are the same partners.
We’ve become that nation” (Islam, 1933b).
Here the poet candidly elaborated
his issues, viz, the universal equality of
humankind,
economic
classlessness,
women’s rights and democracy. He had
found all these factors in Atatürk’s programs
of revolutionary reform.
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Editor’s Notes
1 Satyāgraha (Sanskrit: सत्याग्रह; satya:
“truth”, āgraha: “insistence” or “holding firmly
to”), or “holding firmly to truth”, or “truth force”,
is a particular form of nonviolent resistance
or civil resistance. Someone who practises
satyagraha is a satyagrahi. (India Times. Love
and Satyagraha. (2023, August 12). Access:
https://economictimes.indiatimes.com/blogs/
the-speaking-tree/love-and-satyagraha/)
2 Khudiram was one of India’s youngest
freedom fighters, and in the early 1900s, it was
the public speeches of Aurobindo Ghose and
Sister Nivedita which prompted him to join
the freedom struggle. It is said that in 1908,
Khudiram joined the Anushilan Samiti, an early
20th-century revolutionary group that resorted
to violent means to force the British out of
India. (Indian Culture. Kudhiram Bose The
Boy Revolutionary. 2023, 8 of August). Access:
https://indianculture.gov.in/node/2796633)
3 Chitta Ranjan Das, politician and leader
of the Swaraj (Independence) Party in Bengal
under British rule. (Britannica. Chitts Ranjan
Das Indian Political Leader. (2023, 8 of
August). Access: https://www.britannica.com/
biography/Chitta-Ranjan-Das)
⁴ The Gandhian philosophy of spinningwheel. As an inward sprit, the spinning-wheel,
as Mahatma Gandhi introspects, epitomizes
man as a divine being. As an outward spirit,
it emphasizes self-help, self-service, selfcontentment, and austerity. The dream of the
spinning-wheel, as he visualizes, is the dream of
a better emancipation of man as an individual
and social being. (Narayanswami, S. (2000).
The Gandhian philosophy of spinning-wheel.
Gandhi Marg Journal, 22(3). Access: https://
www.mkgandhi.org/articles/Philo%20of%20
spng%20wheel.htm)
Mohammad Basir-Ul-Haq Sinha - A Discussion of Atatürk in the Works of Kazi Nazrul Islam
⁵ The Koh-i-Noor diamond (also Koh-iNur or Kūh-e Nūr) is one of the largest and
most famous cut diamonds in the world. It was
most likely found in southern India between
1100 and 1300. The name of the stone is Persian
meaning ‘Mountain of Light’. The British East
India Company was the owner of the diamond
when it took over the Punjab region in 1849.
(World History Encyclopedia. Koh-i-Noor.
(2023, 8 of August). Access: https://www.
worldhistory.org/Koh-i-Noor/)
Indian Culture. Khudiram Bose The Boy Revolutionary.
(2023, 10 Ağustos). Erişim adresi: https://indianculture.gov.in/node/2796633#
Indian Culture. Of Equality by Kazi Nazrul Islam. (2023,
11 Ağustos). Erişim adresi: https://indianculture.gov.
in/digital-district-repository/district-repository/equality-kazi-nazrul-islam
Islam, K. N. (1931). The gathering is heavy today at Shahidi Eidgah. Retrieved from https://nazrulgeeti.org/sha/
shahidi-eidgahe-dekh-aj-jamayet-bhari
Islam, K. N. (1931a). Dike Dike Puno Jolia Uthiche. Retrieved from https://www.lyricaldiary.com/dike-dike-pu-
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