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Humayun Azad

Humayun Azad (born Humayun Kabir; 28 April 1947 – 12 August 2004) was a Bangladeshi poet, novelist, linguist, and professor of Bengali literature at Dhaka University, celebrated for authoring over seventy works that advanced modern Bengali expression through poetry, fiction, and linguistic analysis.^[1] His scholarship included a PhD in linguistics from the University of Edinburgh and contributions to Bangla language studies, such as editing volumes on Bengali grammar and poetry. Azad's writings increasingly emphasized secular humanism, with notable titles like Naree (1992), exploring women's societal roles, and Pak Sar Jamin Sad Bad (2003), a satire targeting Islamist political influence and religious extremism in Bangladesh, which drew bans from the government and threats from fundamentalists.^[2] These critiques of dogmatic Islam and groups like Jamaat-e-Islami positioned him as a defender of rational inquiry against orthodoxy, earning acclaim among secular intellectuals but enmity from militants.^[2]^[3] On 27 February 2004, Azad was hacked with cleavers by members of Jama'atul Mujahideen Bangladesh near Dhaka University, an assault linked to his provocative publications that left him severely wounded.^[2]^[3] He succumbed to heart failure six months later in Munich, Germany, during a research fellowship, amid lingering suspicions of unresolved threats despite the official autopsy confirmation.^[4]^[5] In 2022, a Bangladeshi court sentenced four Islamist militants to death for the attack, underscoring the causal link between Azad's unyielding opposition to religious extremism and the violence inflicted upon him.^[2]^[3]

Early Life and Education

Childhood and Family Origins

Humayun Azad, born Humayun Kabir on 28 April 1947, originated from Rarhikhal village in the Bikrampur region, a historically significant area now part of Munshiganj District in Bangladesh.^[6]^[7] This rural locale was noted for its intellectual heritage, having produced figures such as poet Michael Madhusudan Dutt and writers Rajshekhar Bose and Manjula Rahman, potentially fostering an environment conducive to early literary influences.^[6] His family background reflected a blend of modest rural circumstances and modest upward mobility. His father, Abdur Rashid, started as a schoolteacher before transitioning to postmaster and later businessman, indicating adaptability in pre-independence East Bengal's socio-economic landscape.^[8]^[7] His mother, Jobeda Khatun, came from a zamindar (landowning) family and fulfilled traditional homemaking roles.^[8] Specific accounts of siblings or extended family dynamics remain limited in available records, though the household emphasized education, as evidenced by Azad's early schooling at the local Sir J.C. Bose Institution in Rarhikhal.^[6]

Formal Education and Academic Training

Humayun Azad completed his higher secondary certificate examination from Dhaka College in 1964.^[9] He then pursued undergraduate studies at the University of Dhaka, earning a Bachelor of Arts degree in Bengali literature in 1967, followed by a Master of Arts degree in the same discipline in 1968.^[10]^[11]^[12] Azad's advanced academic training focused on linguistics; he obtained his PhD from the University of Edinburgh in 1976, with a dissertation examining pronominalization in Bengali.^[10]^[11]^[13]

Professional Career

Academic Positions and Linguistic Scholarship

Humayun Azad commenced his academic career in 1969 as a lecturer at Chittagong College.^[10] He subsequently joined the University of Chittagong as a lecturer on 11 February 1970, serving until December 1970.^[14] In 1972, he moved to Jahangirnagar University as a lecturer in the Bengali department.^[10] Azad was appointed associate professor in the Bengali department at the University of Dhaka on 1 November 1978, where he focused on linguistic research and teaching.^[10] He was promoted to full professor in 1986, a position he held until his death in 2004.^[10] Azad's linguistic scholarship emphasized generative grammar and syntactic analysis applied to Bengali, drawing on modern theoretical frameworks. He earned his PhD in linguistics from the University of Edinburgh in 1976, with a dissertation titled Pronominalization in Bengali, which examined pronominal structures in the language and was later published by the University of Dhaka in 1983.^[10] ^[15] This work represented an early systematic application of transformational-generative linguistics to Bengali syntax. In Vakyatattva (1984), Azad introduced Noam Chomsky's concepts of sentence structure to Bengali scholarship, analyzing verb phrases and clause formations.^[16] Further contributions included Bangla Bhashar Shatru-mitra (1983), which critiqued traditional and contemporary approaches to Bengali grammar, advocating reforms based on empirical observation of spoken and written forms.^[10] His Tulonamulak O Autihasik Bhashabijnan (1988) explored comparative and historical linguistics, tracing Bengali's evolution within Indo-Aryan languages. Later, Arthabijnan (1999) addressed semantics, examining meaning construction in Bengali discourse.^[10] These texts challenged prescriptive grammars dominant in Bengali academia, promoting descriptive methods grounded in corpus analysis and cross-linguistic comparison. For his advancements in Bengali linguistics, Azad received the Bangla Academy Literary Award in 1986.^[10]

Key Contributions to Linguistics

Humayun Azad earned a PhD in linguistics from the University of Edinburgh in 1976, with a thesis titled "Pronominalisation in Bangla," which applied a transformational-generative framework to analyze pronominal structures in Bengali grammar.^[17] ^[6] This work, later published as Pro-nominalisation in Bengali in 1983, represented an early systematic examination of syntactic processes in the language, contributing to the formal study of Bengali within generative linguistics. Azad's subsequent publications advanced Bengali linguistic scholarship, particularly in syntax, semantics, and language policy. In Bangla Bhashar Shatru-mitra (1983), he critiqued external influences and internal inconsistencies affecting the Bengali language's development, identifying factors that either bolstered or undermined its purity and functionality. ^[18] His Bakyatatva (1984) delved into sentence-level analysis, exploring theoretical aspects of Bengali syntax. Later works included Tulonamulak O Autihasik Bhashabijnan (1988), which addressed comparative and historical linguistics, and Arthabijnan (1999), focused on semantics. He also edited Bangla Bhasha in two volumes (1984 and 1985), compiling studies on various linguistic dimensions of Bengali. As a professor of Bengali at the University of Dhaka from 1986 onward, Azad influenced academic training in the field, emphasizing rigorous, evidence-based approaches to language structure over prescriptive norms. His efforts earned the Bangla Academy Literary Award in 1986 specifically for contributions to Bengali linguistics, recognizing his role in elevating the discipline through original research and publications.^[17] These works filled gaps in formal Bengali grammatical theory, drawing on empirical data from spoken and written forms to propose frameworks adaptable to both descriptive and pedagogical uses.

Literary Output

Major Themes and Genres

Azad's literary works spanned multiple genres, including poetry, novels, short stories, and socio-political essays. His poetry, beginning with Aloukik Ishtimar (1973) and peaking in collections like Jolo Chitabagh (1980) and Shob Kichu Noshtoder Odhikare Jabe (1985), emphasized lyricism drawn from nature alongside sharp societal critique.^[19] Novels and prose fiction, such as Pak Sar Jamin Sad Bad (2003), adopted experimental and often vulgar narrative styles to depict historical and contemporary conflicts.^[20] Recurring themes in his poetry included political instability, corruption, and the mockery of opportunistic leaders, as seen in works reflecting post-independence disillusionment and urban alienation intertwined with eroticism and emotional beauty.^[19] Essays like Nari (1992) dissected patriarchal oppression rooted in religious texts, tracing women's subjugation through historical, cultural, and doctrinal lenses while advocating autonomy in education, sexuality, and economics. In novels, he confronted fundamentalism, jihadist ideologies, and collaborations with pre-1971 Pakistani forces, using provocative depictions to expose societal hypocrisies and gender inequalities.^[3]^[20] Broader motifs of resistance against coercive cultural and religious forces, personal loss, and universal human struggles permeated his output, often blending personal introspection with calls for rational reform against conservative backlash.^[21] His fiction frequently portrayed violence against women, including rape and systemic exploitation, as metaphors for larger societal failures.^[22]

Selected Works and Publications

Humayun Azad authored more than seventy books, encompassing poetry, linguistic treatises, novels, essays, and juvenile literature, often addressing themes of secularism, language reform, social critique, and rational inquiry.^[10] His works frequently challenged orthodoxies in Bengali society, drawing from empirical observation and linguistic analysis rather than dogmatic assertions.^[10] In linguistics, Azad contributed foundational texts that applied modern syntactic theories to Bengali, including Bangla Bhashar Shatru-mitra (1983), which examined influences on the language; Pro-nominalisation in Bengali (1983), a study of pronominal structures; and Bakyatatva (1984), focusing on sentence semantics.^[10] These publications, grounded in comparative and historical linguistics, aimed to elevate Bengali's scientific description, with Tulonamulak O Autihasik Bhashabijnan (1988) extending analysis to evolutionary aspects.^[10] Azad's poetic output began with Aloukik Istimar (1973), a collection reflecting post-independence introspection, followed by Jvalo Chitabagh (1983) and Jatoi Gobhire Jai Modhu Jatoi Upare Jai Neel (1987), which employed metaphorical depth to explore existential and societal tensions.^[10] Later volumes like Ami Beche Chhilam Onyader Samoye (1990) intensified critiques of conformity.^[10] His novels marked a shift to narrative fiction probing political and cultural decay, starting with Chhappanna Hajar Bargamile (1994), a satirical depiction of authoritarianism spanning Bangladesh's land area in title; Sab Kichhu Bhenge Pare (1995), examining societal fragmentation; and Kavi Athaba Dandita Apurush (1999), blending autobiography with poetic exile motifs.^[10] Essays formed a core of Azad's polemical writing, with Naree (1992) dissecting patriarchal structures through historical and anthropological evidence, sparking widespread debate; Amra Ki Ei Bangladesh Cheyechhilam (2003), questioning post-liberation ideals; and Pak Sar Jamin Sad Bad (2003), a pointed analysis of Islamist ideologies and Pakistani legacies in Bangladesh.^[10] ^[23] Earlier essay collections like Rabindra Probandha: Rashtra O Samajchinta (1973) applied rational scrutiny to Tagore's nationalism.^[10] Azad also edited anthologies such as Bangla Bhasha (two volumes, 1984–1985) and Adhunik Bangla Kavita (1994), compiling contemporary voices, while juvenile works like Lal-Nil Dwipabali (1976) and Abbuke Mone Pare (1989) introduced rational themes to younger readers.^[10]

Intellectual Stance and Controversies

Advocacy for Secularism and Rationalism

Humayun Azad emerged as a leading voice for secularism in Bangladesh by systematically critiquing religious dogma and its societal entrenchment, particularly through literary works that emphasized evidence-based reasoning over faith-based authority. His advocacy stemmed from a commitment to humanism and freethought, positioning him as an atheist scholar who rejected supernatural explanations in favor of rational inquiry into linguistics, culture, and politics.^[24]^[25] A pivotal expression of this stance appeared in his 2003 book Pak Sar Jamin Sad Bad, which dissected the rise of Islamic fundamentalism and its erosion of secular principles in post-independence Bangladesh, arguing that religious extremism stifled intellectual progress and individual liberty.^[26] The text drew on historical analysis and contemporary observations to contend that blending state governance with religious ideology contradicted the rational foundations of the 1971 Liberation War, which Azad viewed as a secular nationalist endeavor. This publication not only amplified calls for separating mosque and state but also provoked militant backlash, underscoring the risks of such advocacy in a context where Islamist groups sought to suppress dissent.^[26]^[24] Azad's rationalism extended to broader critiques of obscurantism, where he urged Bangladeshis to prioritize scientific temper and critical thinking amid pervasive superstition and clerical influence. He influenced the nascent rationalist movement by mentoring younger writers and contributing to platforms that fostered skepticism toward religious narratives, earning him recognition as a pioneer among progressive intellectuals.^[27] Despite opposition from conservative factions, his works continued to circulate, promoting secular education reforms and resistance to faith-based curricula in public institutions.^[28]

Critiques of Religion, Patriarchy, and Society

Azad's critiques of religion focused primarily on Islamist fundamentalism in Bangladesh, which he viewed as a source of societal brutality and intellectual stagnation. In his 2003 novel Pak Sar Jamin Sad Bad, he depicted the perverted violence and theocratic control exerted by fundamentalist groups, using the title—a twist on Pakistan's national anthem—to underscore the irony of "blessed" lands marred by extremism.^[2] ^[26] The work portrayed religious militants' enforcement of dogma as antithetical to rational inquiry and human progress, drawing from observed patterns of oppression in post-independence Bangladesh.^[5] His examination of patriarchy intertwined with religious doctrine, arguing that scriptural interpretations perpetuated women's systemic subjugation. The 1992 treatise Nari (Woman) dissected how religious texts and traditions reinforced male dominance, portraying women as inherently inferior and subjecting them to practices like forced veiling and marital inequality.^[29] Azad contended that such patriarchal structures, sanctified by faith, stifled female autonomy and perpetuated cycles of abuse, advocating instead for women's liberation through secular critique of these norms. The book elicited bans and conservative outrage for challenging religion's role in gender hierarchy.^[30] Azad extended his societal critiques to broader Bangladeshi customs, decrying the fusion of religious orthodoxy with cultural inertia that suppressed freethinking and individual rights. He lambasted institutions for tolerating extremism under the guise of piety, as seen in his essays and columns that highlighted government complicity in fundamentalist encroachments.^[31] His writings urged a rationalist overhaul of traditions that prioritized dogma over empirical evidence and personal agency, often framing societal ills as causally linked to unexamined faith-based hierarchies.^[32] These positions, while grounded in Azad's linguistic and observational analysis of Bengali society, provoked accusations of atheism from conservatives, though he positioned himself as a reformer seeking truth over orthodoxy.^[7]

Responses and Backlash from Religious and Conservative Groups

Azad's 1992 book Naari, which examined the subjugation of women under patriarchal structures including religious doctrines, provoked immediate condemnation from conservative Islamist groups in Bangladesh.^[33] Religious leaders and organizations protested the work, labeling it blasphemous for critiquing Islamic practices related to gender roles, and demanded its prohibition while denouncing Azad as a murtad (apostate).^[33] On November 21, 1995, the Bangladeshi government banned the book, citing its content as inimical to the tenets of Islam, a decision influenced by pressure from these groups despite the government's secular constitution.^[34] The ban was lifted in 2000 following legal challenges, but the episode underscored the leverage wielded by religious conservatives in suppressing critiques of tradition-bound social norms.^[33] The 2003 novel Pak Sar Jamin Sad Bad, a satirical depiction of an imagined Islamist political party and broader religious extremism, intensified backlash from fundamentalist factions.^[35] Islamist organizations, including those advocating strict Sharia implementation, condemned the book as inflammatory and anti-Islamic, issuing public calls for its nationwide ban and invoking blasphemy provisions under Bangladeshi law.^[36] Azad received explicit death threats from these groups shortly after publication, with hardline clerics and militants viewing the work's portrayal of rising Islamism as a direct assault on their ideological ambitions.^[37] This hostility culminated in coordinated threats that family members attributed to religious extremists, reflecting a pattern where literary dissent was equated with existential threats to orthodoxy.^[37] Broader conservative responses framed Azad's oeuvre as emblematic of secular apostasy, with religious seminaries and political Islamists organizing demonstrations and fatwas against him alongside other rationalist intellectuals.^[38] Groups like Jamaat-e-Islami and affiliated militants, while denying direct involvement in threats, benefited from the climate of intimidation that portrayed Azad's rationalist advocacy as cultural treason.^[35] In one documented instance from the early 1990s, a fatwa targeting Azad and fellow professors at Dhaka University for promoting irreligious ideas highlighted institutional vulnerabilities to clerical pronouncements, though enforcement remained sporadic due to state intervention.^[39] These reactions, often amplified through mosques and partisan media, prioritized doctrinal purity over free expression, contributing to a chilling effect on Bangladeshi intellectual discourse.^[32]

Violent Attacks and Demise

The February 2004 Assassination Attempt

On February 27, 2004, Humayun Azad was attacked by Islamist militants while walking near the Teacher-Student Center (TSC) of Dhaka University in Bangladesh's capital, shortly after visiting a bookstore during the ongoing Ekushey Book Fair.^[2]^[33] The assault occurred around 9:15–9:30 PM between the Bangla Academy and TSC, where four members of the banned Jama'atul Mujahideen Bangladesh (JMB)—identified as Mohammad Mizanur Rahman Minhaz, Anwarul Alam, Nur Mohammad Shamim, and Salehin Sani—ambushed him with machetes, knives, and cleavers, inflicting multiple stab wounds to his jaw, neck, head, mouth, and hands.^[2]^[33] Two of the assailants detonated crude bombs to sow panic and facilitate escape, leaving Azad face-down in a pool of blood with his face severely split open and heavy bleeding.^[33]^[40] Eyewitnesses, including journalist Shariful Hasan, discovered Azad and alerted a nearby police patrol truck after initial private vehicles refused assistance; he remained conscious during transport to Dhaka Medical College Hospital, where emergency treatment stabilized his bleeding before transfer to the Combined Military Hospital that night.^[33]^[40] The attack was motivated by Azad's writings, particularly his 2003 book Pak Sar Jamin Shad Bad, which critiqued pro-Pakistani Islamic extremists and portrayed them as apostates deserving death under militant ideology; JMB leaders Shaikh Abdur Rahman, Siddiqul Islam (known as Bangla Bhai), and Ataur Rahman Sunny had ordered the hit as retribution.^[33] Azad's brother, Monjur Kabir, filed an attempted murder case with Ramna Police Station the following day against unidentified perpetrators.^[2] Investigations stalled initially amid broader concerns over Islamist radicalism in Bangladesh, but confessions from JMB operatives during later probes linked the squad directly to the group.^[33] Rahman, Bangla Bhai, and Sunny were executed in 2007 for separate terrorism charges.^[33] In April 2022, a Dhaka court convicted the four attackers of murder—reclassifying the incident due to its causal role in Azad's August 2004 death from complications while under treatment in Germany—sentencing them to death, though two remain at large and a fifth suspect was killed in a 2014 police encounter.^[2]^[33]

Death in Germany and Subsequent Investigations

Humayun Azad arrived in Munich, Germany, on August 5, 2004, for a research fellowship at the University of Munich focused on nineteenth-century German linguistics. He was discovered deceased in his apartment on August 12, 2004, by university staff after failing to respond to calls. German authorities conducted an autopsy, which determined the cause of death as heart failure, with no evidence of foul play or external trauma. Police spokesman Dieter Groebner confirmed the findings, stating that initial examinations showed natural causes, though additional blood tests were planned to rule out any anomalies. Despite the German conclusion, suspicions of foul play persisted in Bangladesh due to Azad's recent assassination attempt on February 27, 2004, near Dhaka University, where he was stabbed multiple times by Islamist militants affiliated with Jamaat-ul-Mujahideen Bangladesh (JMB). The attack had left him with severe injuries, including damage to his intestines and nerves, requiring prolonged recovery. Bangladeshi investigators reclassified the stabbing case as murder following Azad's death, arguing that complications from the wounds—such as inadequate post-attack treatment and resulting stress—contributed fatally. A Munich morgue autopsy report later noted that Azad's injuries may not have healed properly, potentially exacerbating health risks amid ongoing fear from threats. German police investigations, including scene examination and medical reviews, found no signs of intrusion or poisoning, closing the case as natural death by late August 2004. In contrast, Bangladesh's Criminal Investigation Department (CID) pursued the matter as homicide linked to the JMB plot, indicting suspects on charges that the attack directly caused Azad's demise. This stance prevailed in a 2022 Dhaka court verdict sentencing four JMB members—Ivne Shishir, Munir Mohammad, Nur Mohammad, and Hakim Mandal—to death, despite defense appeals citing the German autopsy's natural cause determination. The ruling emphasized forensic links between the stabbing's trauma and Azad's condition, though it overlooked direct causation per international medical standards. The discrepancy highlights tensions between local judicial attribution and foreign forensic evidence, with Bangladeshi proceedings prioritizing contextual threats from Islamist groups over the autopsy's isolated findings. No further German probes were initiated, as authorities deemed the death unremarkable absent contradictory proof.

Legacy

Cultural and Intellectual Influence in Bangladesh

Humayun Azad's literary contributions significantly shaped modern Bengali literature in Bangladesh, particularly through his over 70 published works spanning poetry, novels, linguistics, and criticism. His novelistic output, including critiques of societal structures, gained widespread popularity and often overshadowed his earlier poetic endeavors, fostering discussions on rationalism and social reform. Azad received the Bangla Academy Literary Award in 1986 for his advancements in Bengali linguistics, recognizing his scholarly efforts in language preservation and critique.^[41] His book Naari (1992), regarded as the first comprehensive feminist text in Bengali, challenged patriarchal norms and male-dominated interpretations of religion, influencing feminist discourse despite a government ban from 1995 to 2000.^[41] Intellectually, Azad promoted secularism and freethinking, positioning himself as an agnostic who openly critiqued religious dogma and extremism in works like Pak Sar Jamin Sad Bad (2003) and Amar Abishvas. These publications sparked debates on rationalism versus fundamentalism, aligning with Bangladesh's post-independence secular ethos while facing opposition from conservative groups. His columns in progressive outlets during the 1980s and 1990s further impacted socio-political commentary, advocating against communalism and for linguistic and cultural identity rooted in Bengali heritage.^[26] ^[41] Posthumously awarded the Ekushey Padak in 2012, Azad's legacy endures as a symbol of resistance to Islamist threats, inspiring subsequent generations of writers and bloggers who continue rationalist traditions amid ongoing attacks on secular voices.^[26] ^[41] ^[42] Annual commemorations, such as the 13th death anniversary event in 2017, highlight his role in upholding intellectual freedom, though his iconoclastic approach remains divisive, with enduring debates over the balance between secular critique and cultural sensitivities in Bangladesh.^[41] Azad's emphasis on evidence-based reasoning over dogmatic adherence continues to influence youth engagement with literature and society, encouraging critical examination of inherited traditions.^[41]

Criticisms of His Approach and Enduring Debates

Azad's polemical style in dissecting religious dogma, patriarchal norms, and societal hypocrisies provoked accusations from Islamist groups of deliberate provocation and irreverence toward Islamic tenets. His 2003 publication Pak Sar Jamin Sad Bad, a satirical portrayal of an imagined fundamentalist political entity, was decried as an assault on Muslim identity, prompting fatwas and death threats from militants affiliated with organizations like Jamaat-ul-Mujahideen Bangladesh.^[26] Similarly, conservative clerics objected to excerpts from his poetry appearing in national textbooks, arguing they undermined Quranic authority and fostered irreligiosity among youth, leading to protests by Hefazat-e-Islam in 2017 that pressured curriculum revisions.^[43] These detractors contended that Azad's approach eschewed cultural concord, opting instead for unfiltered rational dissection that equated faith practices with superstition, thereby eroding communal cohesion in a predominantly Muslim society. Even within rationalist and literary communities, isolated critiques emerged regarding the potential counterproductive nature of Azad's uncompromising rhetoric. Some commentators have described his insistence on absolute secular purity as overly rigid, positing that it foreclosed dialogic bridges with moderate believers and amplified polarization rather than catalyzing incremental reform. This perspective holds that while Azad's essays and novels exposed causal links between orthodoxy and social stagnation—such as dowry violence in Naari (1992) or clerical exploitation—his disdainful tone risked entrenching defensiveness among audiences, limiting the dissemination of evidence-based critiques. Persistent debates revolve around the strategic viability of Azad's confrontational rationalism amid Bangladesh's volatile socio-political landscape. Advocates maintain that his method, grounded in empirical scrutiny of scriptural inconsistencies and historical precedents like the 1971 Liberation War's secular ethos, fortified intellectual resistance against creeping theocracy, influencing subsequent activists who quantified rising extremism through data on fatwa issuances and minority displacements. Opponents, including some policy analysts, argue it inadvertently validated narratives of Western-influenced cultural imperialism, correlating with heightened vigilantism: post-2004, over a dozen secular writers faced machete attacks traceable to similar ideological triggers. These contentions underscore broader tensions in Muslim-majority contexts between unyielding truth-pursuit and pragmatic coexistence, with Azad's oeuvre serving as a litmus for evaluating whether direct causal challenges to dogma advance enlightenment or provoke entrenchment.^[26]^[7]

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[37]
Prominent agnostic author-linguist-poet Humayun Azad mangled in ...
The book, Pak Sar Zamin Sad Bad, took a highly critical perspective against the rising Islamism and religious extremism in Bangladesh. Humayun nearly lost his ...
[38]
[PDF] Bangladesh: Attack on Dr Humayun Azad - Amnesty International
It is believed to be connected to the death threats he received following the publication of his recent novel about religious groups in Bangladesh who ...Missing: backlash conservative
[39]
Crisis of Islamist Extremism in Contemporary Bangladesh - jstor
with a death threat to controversial author Taslima Nasrin, who had to flee from Bangladesh in 1994. Later, noted. Bengali author, Humayun Azad was attacked ...
[40]
How dare the recalcitrant mullahs offer their fatwa against three very ...
The three senior professors against whom the fatwa of death was announced are: Prof Muntasir Mamun of history department, Prof Humayun Azad of Bangla department ...
[41]
Memories of the brutal attack on Prof Humayun Azad - The Daily Star
Apr 13, 2022 · I turned his face toward me and recognised him instantly. "It's our Humayun Azad sir. He is a professor at Dhaka University," I shouted.Missing: timeline | Show results with:timeline<|control11|><|separator|>
[42]
Homage to a liberal scholar and linguist
His three books on linguistics were Bangla Bhashar Shatru-mitra, Pro-nominalisation in Bengali, Bakyatatva. His edited books: Bangla Bhasha, Adhunik Bangla ...
[43]
Things We Don't Write: K. Anis Ahmed On The Murdered Writers Of ...
Sep 1, 2015 · Self-proclaimed atheists such as Ahmed Sharif and Humayun Azad commented freely against dogma. One of the most sadly famous of Bangladeshi ...
[44]
Recalling Humayun Azad, and his works
Apr 22, 2017 · The growing popularity of Humayun Azad as a novelist overshadowed the poet with time, but mostly when the controversies aroused, his image also ...Missing: Baad | Show results with:Baad