Every Word and Tone of Urdu Reflects Hindustaaniyat

By Ghulam Ghaus Siddiqi, New Age Islam

10 January 2024

The Urdu Language And Literature Significantly Influenced The Indian Freedom Struggle, Forcing Christians, Sikhs, Muslims, And Hindus To Confront The British. Its Close Linguistic Kinship With The Hindi Language Inspired Poets And Writers, And Its Deep Indian Culture And Civilization Contributed To Its Significant Contribution To The Liberation Movement.

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The title "Hindustaaniyat is in every word and tone of Urdu" from the daily Urdu newspaper Inquilab caught my attention today. It reminded me of a live event that the Department of Urdu at the University of Hyderabad presented on January 30, 2022, on the theme of "Freedom Movement and Urdu Poetry." Professor Naseemuddin Farees stressed the importance of Hindustaaniyat in Urdu literature and language, stating that the Indian culture and civilization are deeply ingrained in the Urdu language. The spirit and nature of the Urdu language, he stated, were attacked anytime India experienced adversities, causing the language to resist injustice and hostility.

The news article "Hindustaaniyat is in every word and tone of Urdu" discusses an event held in the Urdu section of Mahila Maha Vidyalaya (MMV) at Banaras Hindu University (BHU). This event was headed by Dr. Afzal Misbahi, an assistant professor at the university who also serves as the head of the Urdu department. During the event, Mr. Shakeel Shamsi, a well-known Urdu journalist and former editor of Inquilab Urdu, addressed the BHU students, saying:

“One's heart smiles when they read Urdu. This is the language of Hindustan, where you can discover glimpses of our Indian culture and civilization. Hindustaaniyat is present in every word and tone of it. These are things you won't find in Arabia, Iran, or any other country. This country owns this language in its entirety. From here, this language developed and dispersed. You will undoubtedly feel at home in the arms of Urdu despite the language's blend of Arabic, Persian, Turkish, and many other languages. You may feel like a charming person if you speak Urdu.”

He went on, “Gentlemen, please read Urdu fluently. Both your mother tongue and Hindi will improve as a result of this. Consider the contributions you can make to Urdu. It will seem to you that if you love Urdu, you should love your country as well. Here is where Pakistan has adopted Urdu. In Pakistan, Urdu is in bad shape, while in India, it is thriving.”

It's undeniable that although linguistic blunders are less common in India, the typical Urdu-speaking individual in Pakistan surely makes a lot of them.

A few key points raised at the live event "Freedom Movement and Urdu Poetry," must now also be shared below. In this event, Professor Naseemuddin Farees said:

“If Urdu was the first language to speak out against imperialism and colonialism, it was because Urdu has Indian roots and a spirit. Although Urdu prose has a wealth of resources as well, Urdu poetry is more prominent and has a vast corpus of work on the freedom movement. One article, much alone a book, would not be able to cover the vast amount of material. Hundreds of poets participated in the struggle for independence, and through their poetry, they linked themselves to the freedom cause.”

He added, saying, "We experience three elements of the freedom fight in Urdu writing. The first element is an expression of love for India. The second element is unity inside the country. The feelings that emphasise the idea of rebellion and opposition against imperialism and British rule make up the third element.”

Using Ghazals and allusions, Urdu poets such as Mushafi, Hasrat, Mir, and Jafar Ali Shah spoke out against the British, who were becoming more and more powerful in their day, from the north to the south.

Mir's poetry reveals itself as a heart-breaking voice of powerlessness of this age:

Dhup Me Jalti Hai Ghurbat Watanon ki Laashen,

Tere Kooche Me Magar Saaya-e-Deewar Na Tha

Trans. [The corpses of fellow citizens are burning in the sun, yet your alley lacks a shadow wall]

It is possible that someone who witnessed the bodies of martyrs roasted in the sun would recite this poetry. Likewise, this poetry by Mushafi:

Hindustan me Daulat-0-Hashmat Jo Kuch Ke Thi

Kaafir Firangiyon ne Ye Tadbeer Kheench Li

Trans. [The traitorous Britisher stole the wealth and luxury in India through the cunning method.]

Aside from this, the 1857 First Battle of Independence had various facets and perspectives. The Urdu poets talked in-depth about the defeat of Bahadur Shah Zafar, the obliteration of Lucknow and Delhi, the removal of Wajid Ali Shah, and other events. Poets freely shared their thoughts and sufferings about these occasions. Over 350 poets have written about different facets of the Ghadar. For Indians, these poems were their lifeblood.

Ghalib was writing about the destruction of the Ghadar in his letters, even while the city of Delhi was collapsing. Following Ghalib in appearance were Hali, Shibli, and Muhammad Hussain Azad. The poem "Tarikh Ibrat Afza" by Muhammad Hussain Azad was published in the Delhi Urdu daily in 1857. In this poem, he expressed his admiration for the rebels' achievements as well as his disgust with the Britisher.

Following that, Hali wrote a great deal of poetry criticising the British administration. Hali's poetry gained immense fame during this time:

Baithe Befikr Kya Ho Hamwatno!

Utho Ahle Watan ke Dost Bano!

Tum Agar Chaahte Ho Mulk Ki Khair

Na Kisi Hamwatan Ko Samjho Ghair

Why, my fellow citizens, are you sitting indifferently?

Get up and show your fellow citizens some love!

if you wish to see the country prosper,

Do not view any citizen as a foreigner.

Shibli was a Muslim who viewed the events and upheavals of his day from a national and political perspective rather than from a religious one. Shibli wanted to rid the political poets of their cowardice.

During the same era, journalists Maulana Abul Kalam Azad, Zafar Ali Khan, and Maulana Muhammad Ali Jauhar published newspapers that were incomparable to Indian journalism in any language. Zafar Ali Khan was an exceptional journalist and poet as well. He opposed British slavery in his writings by using phrases like Shola, Fanos-e-Hind, and Inquilab-e-Hind, among others.

The Urdu language and literature have undoubtedly played a pivotal role in the Indian freedom struggle. Recall that language is independent of nation or religion. The Urdu language was the one that forced Christians, Sikhs, Muslims, and Hindus to queue up to face the British. Poets, journalists, and authors in this language were aware of their duty and made an effort to uphold it.

The declining state of the nation and the country was also known to the poets. They were upset to see a foreigner ascending to the position of national leader. We call this period the Golden Age of Urdu Ghazals. Under the pretence of poetry, the Urdu poets denounced and condemned the English government. Some poets of the era referred to the British as Sayyad, which means "tyrant," and Gulcheen, which means "flower-plucker," as a way of venting their fury. Consider the poem that follows, written by the poet Sauda:

Saba se Har Sehar Mujh Ko Lahu Ki Baas Aati Hai

Chaman Me Aah! Gulcheen ne Kis Bulbul Ka Dil Toda

Every morning from Saba, I get a rush of blood,

Ah in the fireplace! The tyrants [Gulcheen] broke the heart of such a lovely nightingale.

Apart from its significant contribution to the liberation movement, the Urdu language is renowned for its sweetness. Its close linguistic kinship with Hindi is another one of its many charms. On this relationship, a poet has penned a fantastic poem:

Sagi Behno Ka Jo Rishta Hai Urdu Aur Hindi Mein

Kahin Duniya Ki Do Zinda Zabanon Mein Nahi Milta

Trans. [Hindi and Urdu both share sister relationships. Neither of the other two languages that people speak today has this relationship.]

Urdu is unquestionably a very polite, loving, and caring language. This is true because Urdu contains Hindustaaniyat in every word and tone.  

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A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is an Aalim and Faazil (Classical Islamic scholar), with a Sufi-Sunni background and English-Arabic-Urdu Translator. He has also done B. A (Hons.) in Arabic, M.A. in Arabic and M.A. in English from JMI, New Delhi. He is interested in Islamic Sciences; Theology, Jurisprudence, Tafsir, Hadith and Islamic mysticism (Tasawwuf).

 

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