11 Sohail Sahab 29 1
11 Sohail Sahab 29 1
Abstracts
Tens of million people of Pakistan, India and Bangladesh speak Urdu language and
hundreds of people of South Asia understand it. It is such an auspicious language that many
pious Sufis and holy saints participated in its growth and development. When the Muslims
came in India they spoke Persian, Arabic and Turkish languages. Although they did not
enforce any of these languages by force in India, but Persian was the official language of
the regions under Muslim rule. Therefore, the people had to get a nodding acquaintance of
Persian. On the other hand many words related to Muslim mode of life and Islamic
sociology entered into local language. Although the local language started growing rapidly
but it did not get the status of mature literary language that Persian enjoyed. Therefore, the
scholars, intellectuals and litterateurs of India preferred Persian language for expression of
serious subjects. But the Iranian scholars and poets showed incredulity about Persian works
of the Indians. These antagonistic feelings against the Indian littrateurs turned them
towards their local language. This paper examines the effect of this reactionary attitude on
the development of Urdu.
Key Word:
Iranian litterateurs, Indian Poets, rivalry, Persian literacy tradition,
reaction.
Introduction
When the Muslims came to India there had been different languages spoken in different
areas including Sanskrit and different prakrits (dialects) like Maghdi, Urd Maghadi,
Maharashtri, Paki and Shoorsaini as well as many minor languages. On the other hand
when the Muslim entered India says Dr. Jameel Jalbi, they spoke Arabic, Persian and
Turkish (2007: 2). However, they did not try to implement any of these languages in India
by force but Persian was the official and court language of Delhi Empire and Mughal
Empire since eleventh century A.D and acquaintance of Persian was compulsory for
government job. It had also been the cultural, intellectual and literary, and religious
language of the Muslims. Therefore, when the empire expanded, the provincial and local
languages were also influenced by Persian. Despite, Dehlawi language (Khari boli or
ancient Urdu), Kashmiri, Pashto, Baluchi, Sindhi, Multani, Punjabi, Birj, Marathi, Gujarati,
Awadhi, Bangala, in short all languages to some extant, accepted the influence of Persian.
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existence as a living and spoken language had come to an end. The effectiveness of some
literature or language bases on its being living and spoken language and Sanskrit was
deprived of that feature. Moreover, traditionally, the education and learning of Sanskrit was
limited to Brahmans, a particular class of the country. This fact also restricted its scope.
Thirdly, being the language of Holy Veda, it had the religious credential, but this credential
deprived other nations and races to adopt it except those who just wanted to learn it due to
its scholarly significance. Doors of Sanskrit were closed for the general public. Then, how
its popularity was possible. Moreover, the incursion of prakrit which were the popular
dialects, assured its extinction. These popular dialects also got patronage, for example
prakrit of magadhi got the patronage of Gotam Buddha of Buddh-mat and in Asoka era it
had been the official and court language. Glimpses of this prakrit are found on the plaques
of that age. Pali was its literary form. But a large portion of magadhi and Urd magadhi Pali
literature is in the teachings of Buddh mat. Therefore, after the arrival of Muslims its much
utilization was not possible. The same was the positions of some other prakrits where in
some religious literature and folk literature is found. But at the arrival of the Muslims in the
sub-continent, there was no literary or cultural tradition of any of such language or dialect
was found that would be (called) universal or at least traditional. Therefore, the Urdu poets
had no option except to follow the Persian literary tradition.
The genres, styles and forms which are adopted in Urdu from Persian or are Persian
influenced are mentioned below with reference of Garcin de Tassy:
1. Band: The stanza with seven couplets is called haft-e-band. Tarji Band is a stanza
whose last couplet is repeated at the end of every stanza. The views of Garcin is not
right that in tarjiband, there are maximum seven couplets in each stanza. In Tarkib
Band, the last couplet of every stanza has same rhyme. It is also not true that tarkib
band is mostly reserved for encomium.
2. Bait: Every single couplet of a ghazal is called bait. But when a similar couplet is not a
part of a ghazal, it will be called as fard. Garcin de Tassy did neither realize this
difference, nor explained it, though he mentioned the poems of two baits and four
baits. Some people name rubai (quatrain) as do-baiti in Urdu. However, there is no
genre of two or four baits in Urdu.
3. Qaul: To Garcin de Tassy, it is a type of song, much liked in Delhi. It is in fact, a
compilation of Amir Khusraw, in which Hindi Rag (musical mode) is adopted for
Arabic words. It was just an experiment in music, not a permanent genre of literature.
4. Chistan are the riddles which are either versified or in prose.
5. Ghazal
6. Hazliyyat (nonsense verse)
7. Thought: To Garcin de Tassy it is also a popular genre or type of song. To him, it is a
form of tarjiband. This misunderstanding was created due to again and again
repetition of the words of thought Sultan Hussain Sharqi Jaunpuri is considered its
inventor. It shows that this form of musical mode was not adopted from Persian; rather
it was the production of this land. Following are the other genres:
8. Madh
9. Manqabat (eulogy of the Holy Prophets (SAW) companions and relations
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Elegy
Masnavi
Maulood
(Birthday)
Moamma (Puzzle)
Maubarak bad (congratulation)
Muqattaat (Verse in short metre)
Mustazad (verse form with an extra foot or two appended to each line)
Nat (encomium on the Holy Prophet (SAW))
Nuktak (subtle point)
Qitah (stanza)
Rekhta
Rubai (quatrain)
Salam (greetings to Holy Prophet SAW)
Sal-girah (birthday)
Saqinama
Sorod (anthum)
Shikarnama
Taqriz
Taranah (a form of song adopted from quatrain.)
Tarikh
Tashbib (introductory part of ode)
Tazkirah
Tazmin (citation of another poets line or couplet on ones verse.
Wa-sokht (an impassioned style)
Zataliyat
Zikri or Jikri (to Garcin, it is a song with serious and moral subject. It started in
Gujarat and Qazi Mahmood introduced it in India (Tassy: 2010).
Reviewing these genres we come to know that most of them already existed in Persian
and they brought their traditions along with them to the sub-continent Indo-Pakistan, for
example ghazal, qasidah and masnavi are three such genres to which the poets paid much
attention. The form of ghazal, among them, and its style, its contents and subjects, its
symbols, similes and metaphors and allusion are particularly worth mentioning. The major
portion of ancient as well as modern poetry consists of ghazal and the same genre is most
prominently influenced by Persian. The influence of Persian on ghazal is manifest through
the fact that the ghazal was being composed on Persian pattern even when Urdu had not
achieved the status of a perfect literary language and it was called rekh tah in the ancient
era. Rekh tah had generally been used in ancient Urdu for versified genres of literature,
but particularly it was applied to Urdu ghazal and Nasikh was the first person who left to
use rekhtah and adopted the term ghazal. The most ancient Rekhtahs of such type are
found in the work of Hazrat Ameer Khusraw (1324 AD / 725 AH) that is not in Persian.
An exordium and concluding couplet of his famous ghazal are:
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However, in spite of the above mentioned facts some times such incidents happen in
the history of the countries and nations that altogether change the scenario of whole life. A
similar incident befell in the life of the Muslims of sub-continent after the death of King
Aurangzeb (1707 AD). This incident has become a distinctive point between past and future
of their national life. A few years after this incident the signs of their political decline began
to be realized that affected their creative imagination and civilization. One of the indirect
effects was that along with Persian (which was the means of communication in their
administrative and social life) Urdu also became the mode of expression in their social
activities. Its initial traces are found in eleventh century and by the end of thirteenth century
they became quite clear. However, it was essential for this new language to get a permanent
place in social as well as cultural life to free itself from Persian influence and domination
that Persian had till then in life of the people of those regions. This situation gave rise a
rivalry between Persian and this local language. It is quite important to have a birds eye
view of the history of this rivalry to know the actual status of Hindi, Hindvi or Rekhtah.
The history of Indian school of thought of Persian poetry denotes that the Iranian poets did
not admit the authority of the Indian Persian poets and always criticized their language and
expression. There had been two reasons behind this: envying conflict and country prejudice.
Although this rivalry started in the age of Amir Khusraw but the arrival of Iranian scholars
and poets in large number in the Mughal era accelerated it. A poet named Ubaid thus
criticizes Amir Khusraw:
Rivalry of Urfi and Faizi and witticism of Faizis heavenly praise, insulting remarks
of Wala Daghistani; the writer of biography; Riyaz ush Shoara against Persian poets of
India and protests of Mulla Shaida against arrogance of the Iranians are a few examples of
this revalry (Naseem 1962 - 1965). This rivalry increased when Shaikh Ali Hazeen came to
India in declining era of the Mughals. Then enmity between Iranian poets and scholars and
the Indian Persian poets and scholars became bitterer.
Literature Review
Shaikh Ali Hazeen, as appears in his autobiography, Tazkar-e- Ahwal had the feelings of
hatred against India and the people of India. He not only criticized the Persian poets of India
but wrote insulting lampoon speaking ill of them. The following couplet is
enough to prove it:
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trained by Khan-e-Arzu other contemporary poets like Mir Taqi Mir and Mirza Rafi Sauda
also shared this pride on sense of achievement:
(Mir Taqi Mir)
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biographies, there are names of such people who came to Delhi from the independent tribes
of Frontier (Makhzan-e-Nukat: 32). Kamtareen Afghan were such poets who belonged to
tribe Tareen. There are traces of the works of Urdu poets like Ramzu Jilani and Dunni
Chand, etc in Northern Punjab, adjacent to Frontier Province (Bukhari).
Rekhtah was in vogue in Punjab during Aurangzeb Alamgirs era. Although the
language of prescribed books written in that age like Ezad Bari of Hermal Ray Sanami
(1693 AD / 1105 AH) and Allah Bari of Ummeed (1694 AD / 1106 AH) (Shirani, 1972 :
78) was eastern Punjabi but compilation of books in Urdu was also started in the same era.
The most ancient book of this style is Risala-e-Fiqh-e-Hindi written by Maulana Abdi in
1663 AD / 1074 AH (Shirani: 260). Aurangzeb Alamgir was ruling at that time. After that,
in the age of Muhamamd Shahi, Shaikh Muhammad Fazal ud Din Batalvi (d. 1738 AD /
1151 AH) strengthened Urdu very much. He not only himself paid attention regularly to
rekhtah, but his spiritual disciples and some other poets also wrote rekhtah following him.
Ghulam Qadir (d. 1757 AD / 1170 AH) was the son of Maulana Fazal ud Din Batalvi. He
wrote Ramuz ulIshq, a perfect masnavi in Urdu (Shrani: 274). Mian Noor wrote a
masnavi Fateh ar Ramz and Faqir Ullah wrote its explanation; Sirr-e-Maknoon. It shows
the significance of RamuzulIshq. This masnavi was written before Khawab-o-Khiyal, a
masnavi of Khawaja Mir Asar. In the same era Shah Murad (d. 1702 AD) of Jehlum
district of Punjab was writing rekhtah. He had a Devan (a collection of politic work) and
Urdu Majlis, Chakwal (Jehlum) has published his Devan named Kalam-e-Shah Murad.
Shah Murad says about rekhtah:
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This confession of following Persian is also made by other poets and littrateurs,
despite Mir. Mir Hassan comments in Tazkara-e-Shoara-e-Urdu about Qiyam ud Din
Qaim that his style was similar to Talib Amli (1940: 128). He writes about Mir Taqi Mir
that he wrote in the style of Shifai (1940: 151), while Mir Zia followed Maulana Nisbati
(1940: 100). A pupil of Mirza RafiSauda has mentioned the name of those Persian poets of
Taimuri era whom Mirza had followed. In this regard, he particularly mentioned the names
of Zahoori and Naziri. The trend of making and claiming them equals of Anwari and
Khaqani in encomium is still present in this modern era. If we examine biographies of Urdu
poets and criticisms and appreciations of their contemporary poets, we will find a profound
reflection of traditional subjects of the different genres of poetry in the works of Urdu poets.
This trend is also found in balanced and rhymed prose of initial period despite poetry. This
trend of following Persian remained in Urdu prose as well as poetry till mid nineteenth
century.
Conclusion
It may be concluded from all above discussion that Urdu poetry is not mere imitation of
Persian poetry. Instead, the Urdu littrateurs keeping in view admitted and standard subjects
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and styles of Persian literature, included the tinge of their own personality and with the help
of flight of their own imagination produced a new style of writing. Although some poets
adopted the subjects from the works of Persian poets but it rarely happened that they
produced a ditto copy in Urdu. They made it different by imprinting the image of their own
personality on it. Whatever they adopted from a vast treasure of Persian subjects,
interpretations, devices, ever lasting similes and metaphors and delicate world of passions
and feelings, they also added much in them. This is evident before us while studying each
and every genre of poetry. This new language and literature was growing regularly like the
normal pace of the development of all languages when there arose antagonistic feelings
among the Iranian littrateurs towards the Indian Persian poets. Reacting the severe remarks
of Iranian poets the Urdu littrateurs freed themselves from Persian influence and
domination. This reactionary attitude of Indian littrateurs proved to be a land mark in the
development of Urdu language and literature. They proved a new way for themselves that
led Urdu towards a glorious future and made it one of the first ranked languages of the
world, capable to express anything.
References
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Siddiqui, Dr. Abdul Lais (2012) Tareekh-e-Adabiyat-e-Muslmanan-e-Pakistan wa Hind Vol I, Lahore,
University of the Punjab.
Tassy, Garein de (2010) Historic de la Literature Hindostani, Kessinger publishing.
Naseem, Dr. AD (1962 1965). Delhi Barhvin Sadi Ka Shairanah Mahole, Oriental College
Magazine, Lahore, University of the Punjab.
Azad, Muhammad Hussain (1957) Ab-e-Hayat, Lahore, Shaikh Ghulam Ali & Sons.
Naseem, Dr. AD (2009) Literary Scenario, Tareekh-e-Adabiyat-e-Muslmanan-e-Pakistan wa Hind
Vol II,, Lahore, University of the Punjab.
Abdullah, Dr. Sayyid (N.D) Gharaibul-Lughat
Abdullah. Dr. Sayyid (1942). Urdu ki Tamir Main Khan-e-Arzu k Hissah, Oriental College
Magazine, Lahore University of the Punjab
Haque Maulvi Abdul (ed). (1933). Tazkar-e-Hindi, Aurangabad, Anjuman-e-Taraqqi-e-Urdu Hind.
Bukhari, Farigh, (Jan 1955). Sarhad Main Urdu, Urdu Magazine
Shirani, Hafiz Mahmood (1972) Punjab Main Urdu, Lahore, Kitabnama.
Chishti, Riyaz (1966) Kalam-e-Shab Murad, Lahore, Darul Ishaat Urdu Majlis.
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Biographical Note
Shagufta Bano is Principal at Government Degree College for Women, Salamatpura, Lahore-Pakistan.
Dr. Zahida Habib is Assistant Professor at Division of Education, University of Education, LahorePakistan.
Muhammad Sohail is Research Assistant at Centre for South Asian Studies, University of the Punjab,
Lahore-Pakistan.
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