Urdu Literature [PDF]

Impact of Independence Movement and Democratic Awakening on Urdu Literature.

Literature also undergoes changes under the influence of external movements and social and intellectual changes. The intellectual attitudes of members of society determine the direction of literature. The subcontinent also underwent various changes in the nineteenth and twentieth centuries. Literature was also influenced by the awakening of the desire for independence from foreign imperialist powers and then by practical efforts in this regard. The effects of this movement for independence and the democratic awakening on Urdu literature would be "appropriate before examining the nature of the two concepts." The independence movement is in fact the result of a democratic awakening. And the desire to achieve it, when put into practice, takes the form of a movement. Democratic thought is deeply rooted in our literature. It is this thought that awakens in a new perspective in the second half of the nineteenth century. Before that, it would be better to take a brief look at the background of democratic thought in relation to Urdu literature. Democratic thought represents a broader intellectual attitude which indicates political and mental freedom and broad-mindedness. Democracy, on the other hand, is synonymous with modern political ideology, which opposes dictatorship or monarchy in order to run a country's political system. A democratic system of government, formed by a group of elected public representatives through public opinion, exists. This government sets the direction of the country's political mission, thus socially and economically for the collective well-being. Provides equal opportunities for development to all. The idea of a democratic system of government has become purely political in today's world, but democratic thought, even though it is related to it, is beyond that. That is to say, it rises above political freedom and encompasses the construction of great human values in the mental, intellectual, cultural and moral life of individuals and nations in the broadest sense. Therefore, this Ola demands the freedom of mind without which neither the stability of democracy nor the development and promotion of human values and principles is possible.Freedom of thought is a birthright of human beings, but slavery, political violence, economic misery, religious bigotry, regional bigotry and racial discrimination are at stake. The human penny is subject to all sorts of subjugations and political entanglements. He becomes depressed. As a result, he fails to cultivate democratic thought and his individual abilities freeze. Even at the national level, it cannot cultivate the values of emotional solidarity, equality, tolerance and unity by being bound by the boundaries of race, nationality and language. Our country has been going through political revolutions for centuries. It has at different times been the victim of dictatorship, monarchy, evil domination and slavery. In these political conditions, despite facing the bitter realities of oppression, poverty and backwardness, the spirit of freedom has survived among the people here and has been effectively expressed by our creators, who are the benefactors of society. From the very beginning in Urdu literature and especially in poetry, instead of the limited political conception of democratic thought, it bears traces of the universal human concept. Poets have always felt the sanctity, necessity and importance of freedom, so they have expressed their rebellion against the supremacy and coercion of political, Sahi and Rind traditions and customs. Sufism among Muslims and the devotional movement among Hindus sought to acquaint man with the ummah of Rori and highlighted the importance of the principles of humanity, tolerance, miserliness, love and influence. Writers after the mid-twentieth century were introduced to Western obsession and philosophy through English education. He became acquainted with the revolutionary and democratic ideas of many Western thinkers and became acquainted with new concepts of freedom and democracy. As a result, there were uprisings and protests against Western domination. Over time, its intensity increased and it took the form of various movements. By the beginning of the twentieth century, liberation movements had gained momentum. The period after that is a period of constant struggle, the destination of which was the independence of the subcontinent. Throughout this journey, literature also played its role effectively, influenced by external factors and influenced society by its own power. Before observing these effects, let us take a brief look at the political and cultural background of this period. In the Siamese context, various events in the subcontinent in the first decade of the twentieth century made it clear to Muslims that their struggle for independence would no longer be shared with the Hindus, but that they would choose their own path. Will be. It was with this in mind that the Muslim League was formed in 1906. Subsequent events further strengthened this thinking. The British government reversed the decision to partition Bengal. This weakened the Muslim faith. This incident was further aggravated by the incident at Kanpur Fish Bazaar. On the other hand, anti-Muslim activities of Hindu extremists, riots on the issue of village killings, conflict between Urdu and Hindi and violent protests of Hindus against the partition of Bengal

further aggravated the situation. And it became clear to the Muslims that the independence of a united India would destroy the old political, social, economic, cultural and religious identity for them. Therefore, the Muslims demanded a direct election from the platform of the Muslim League, which was largely accepted. The idea behind the formation of the Muslim League was to give Muslims a separate national identity. The Manto Marley Reform of 1909, at least in the eyes of the British, seemed to accomplish this goal to some extent. When it came to the implementation of constitutional reforms in 1915, Hindus and Muslims took the path of reconciliation to take advantage of this opportunity. In the same year, the Muslim League and the Congress met in Bombay in which both parties formed their own constitution-making council. In 1916, a joint meeting of the two Majlis was held in which the conciliatory proposals of the Quaid-e-Azam were approved after some amendments. Later, in a meeting held in Lucknow, it was ratified and it was named as 'Lucknow Charter'. With this agreement, the Muslims understood that now the Hindus as well as the British had recognized their separate status. Apart from this agreement between Hindus and Muslims, the Home Rule Movement was also an important political event. The movement was founded by Mrs. Annette. The movement soon became very popular and the British, realizing the danger, turned a blind eye to the Quaid-e-Azam. But as a result, the politically conscious class became more enthusiastic. This not only freed Mrs. Beat but also announced the implementation of constitutional reforms. Gandhiji also returned from South Africa during this time. In the beginning, he took the path of cooperation and kindness from the British. Ninja The Khilafah Movement and the non-cooperation movement that sent 70,000 Indians to the British for military service in a month, due to the popularity and enthusiasm of the non-cooperation movement, this is the time when the Muslim League is in the background. The meeting held in Lahore in 1924 under the chairmanship of the Quaid-e-Azam was an announcement to mobilize the Muslim Yag. The next meeting was held in 1927 in Delhi. In the same vein, proposals were put forward to Delhi which said that Sindh and Bombay should be separated The status of the provinces should be given, reforms should be implemented in the border and Balochistan like other provinces, Punjab and Bengal should be represented in proportion to the population and Muslims should also be given adequate representation in the Central Legislative Assembly. Meanwhile, during the assembly session in Shimla, another attempt at reconciliation was made under the chairmanship of Quaid-e-Azam, but it failed due to the stubbornness of the Hindus. The Simon Commission was set up in November 1927 to make recommendations for constitutional reform. Since all the members of the commission were British, the Congress refused to cooperate with the commission. The Quaid-e-Azam was also against cooperating with him but some other comrades were in favor of it so there were differences in the Muslim League on this issue as well. At the same time, the British offered the people of India their unanimous and reasonable suggestions on the constitution. All the parties met in 1928 at the invitation of the Congress, but due to disagreement on the Sindh issue, the report of these committees could not be prepared. A committee was set up

under the chairmanship of Nehru to review the issue and then the Nehru Report was presented. The Muslims demanded some amendments which were not accepted due to the stubbornness of the Hindus. The report was sent to the government and it was also said that if the constitution was not implemented by the end of 1929, the Congress would abandon the demand for colonial status and start demanding complete independence. Whether or not something else happened as a result of this report, at least the Muslims must have felt united. In 1929, Viceroy Lord Irwin announced a Round Table Conference. The Congress presented a number of conditions which, when not approved, the Congress refused to attend the conference and in 1930 launched a civil disobedience movement aimed at putting pressure on the government. Reconciliation took place in 1931 and he withdrew the motion and agreed to attend the Second Round Table Conference. The Muslims were represented by Sir Aga Khan. As a result, separate elections were recognized, which the Hindus again protested. When the British government published its constitutional decisions, both Hindus and Muslims opposed it. Nita formed a committee to hear the statements of various sections and the report of this committee was passed in the British Parliament and it was named as Government Act of India 1935. In the areas where the Congress won the elections of 1936-37, there were incidents of violence against Muslims and riots broke out in various places in which Muslims suffered heavy loss of life and property. Muslims in NWFP and Sindh, Ittehad Party in Punjab and Bengal and Congress government in the remaining seven provinces. Hindus violated the rights of Muslims in the provinces under their control. With the outbreak of World War II in 1939, Congress ministries resigned and Muslims across the country celebrated Salvation Day. All this background proves that the Muslims, while maintaining their separate identity, tried to reconcile with the Hindus, which always failed due to the stubbornness of the Hindus. This attitude of the Congress made it easier for the Muslim League to decide that it was not possible for the Hindu majority to maintain its culture, language and religion, values and ideologies. From here, the need for a separate Muslim government was realized, which was passed in March 1940 in the form of a resolution. This gave a clear impetus to the independence movement and with the continuous efforts of the next seven years, Pakistan came into being. In the first half of the twentieth century, many changes took place at the cultural level which had an effect on Urdu literature. They also need a brief overview. Pure revivalist Indian movements had started from the nineteenth century which took a very organized form by the twentieth century. Muslims also tried their best to compete with them. Thus the atmosphere became very tense. Meanwhile, the publication of the infamous book Rangeela Rasool ignited the emotions of Muslims. Its author Rajpal was assassinated. Shardhanand was also assassinated in 1936 for his speeches and actions, which further aggravated the atmosphere of tension. Smile training began on both sides and peace was threatened and sectarian riots broke out. After the end of the First World War, in this latest situation, the people of India, especially the Muslims, turned their

attention to material, geographical and local issues. The abolition of the Khilafah and the establishment of democracy in Turkey caused great sorrow to the Muslims of Aqeedah in India. This has raised doubts in the minds of the people as to how appropriate it is to include religion in politics, society and economy. During this time, the consolidation of the socialist revolution in Russia not only increased the composition of the youth, but also gave rise to the idea of socialism. Some are able to prevent the harmful effects of this interest The learned men began their efforts to defend and support Islam and its political, socio-economic, moral and intellectual system. Both of these developments later evolved into important attitudes. During this period, along with various educational institutions, some literary and research institutions were also established. Efforts were made to promote Urdu and Hindi from these institutions. Ortal College Magazine was also published in which articles were published in various Eastern languages. Under the influence of the Sir Syed movement and for some other reasons, before the First World War, the educated class had started adopting English customs and manners. By doing so, he wanted to show himself polite and courteous. This class saw that the British gave more importance to material, practical and utilitarian values than to the outward aspects of religion, so they also adopted liberalism, enlightenment, religious skepticism and materialism as necessary for a new civilization. Efforts by the British to adopt moral and mental traits were minimal. Due to this fashion, artifacts of Eastern as well as Western civilization started appearing all over the country, especially in the cities. Akbar Allahabadi ridiculed this class. With the end of World War II, a new form of the British emerged, forcing this section to reconsider its ideology. Due to the intensification of political and social events, a series of protests against the rulers began, and this section also joined the struggle for independence along with other sections. Other cultural changes include lifestyle, painting, music, calligraphy and literary activities. The British style of architecture was different from that of the Muslims. The newly educated class began to adopt English-style housing in imitation of E. The demise of the Mughal Empire weakened the center and made the states famous, so the same paths, maharas and luwabs made a lot of headlines. In this case, the first quarter of the nineteenth century is the time of the rise of Yaki Mohani. Loons like painting and painting also flourished and people like Abdul Rahman Chennai and Master Allah Bakhsh were born among the Muslims. In the same way, in the field of space, Ahl-e-Jadeed Parveen Raqqa and other teachers were born. In this vast spy and cultural context, Urdu literature was born. According to Dr. Ghulam Hussain Zulfiqar, this is the beginning of a new era. According to Dr. Ghulam Hussain Zulfiqar, the beginning of the twentieth century and the First World War is a short list of the political and social conditions that Berlem had to face The concept, the intense sense of political subjugation and the yearning for freedom, the dissatisfaction of the people of the country and its effect on the collective life, the new crusade of Islamian India and the handkerchief of Aligarh movement Home roll etc. Country These few letters of life point to the political and all-encompassing realities that gradually emerged on the Indian chessboard after the Islamic trends of the nineteenth century. In the general life of this period, there is a state of intense uneasiness and dissatisfaction in the hustle and bustle of hope and despair, which can be called the prelude to the new age. (1) Had affected to some extent. It was in Sir Syed's life that his rehearsal began. Akbar Allahabadi and Odh Panch were in the forefront. When the Lahore Repository was started in 1901, it appeared in the form of an inflorescence of elements of imagination and romance in Urdu literature as opposed to the reality and reality of Rommel Sir Syed. Apart from this, Isael Merathi Saleem Panipati, Chikit, Benazir Shah and other poets portrayed nature painting, closed glove environment, patriotism, simplicity, home yellow and beauty of daily life. Thus, at the beginning of the twentieth century, the reality of Dabbistan Sir Syed came to the fore in terms of subtle imagination, sensibility and delight as opposed to rationality and usefulness. But this movement cannot be called rebellious. It was actually an attempt to create an atmosphere of comfort and self-confidence. This movement was called the Romantic Movement. Yildirim is one of the pioneers of this movement. Niaz Fateh Puri and L. Ahmad Akbarabadi were also present in this angle of aesthetics. It was a group of writers who wrote poetry under the guise of prose. According to this group, the purpose of literature was not reform and advice but the creation of beauty and perfection. Mehdi Afadi, Majnoon Gorakhpuri, Hijab Ismail are also representatives of this school. This perspective was not limited to the creations but also in devotion, Mehdi Afadi and Niaz Fatehpuri etc. adopted this color. Romanticism seems to be a form of escape from external realities, but there are also elements that are actually created by liberation movements and social awakening. Rebellion, touching the limits of provocation, retrieving the past, etc. show a reaction against the existing environment. According to Dr. Anwar Sadmad, there was a common denominator of language freedom by rooting out freedom of thought and world old age. In this endeavor, the Romantic movement tried to move forward like a rebellious army and demolish everything of conservatism. The important thing is that in this wave of modernity, there is an attempt to dominate the staff of Western literature in Urdu. But his mentor did not accept Malraj. And yesterday, O'Hara not only insisted on preserving the spirit of the East, but also tried to justify the sin of the East, and tried to prove its prophetic bronze. Thus, in the romantic movement of Urdu, Mashriq Pandi is such an ideal that the reciprocal power derives from the greatness of the past. ”(2) Some pre-World War I events have turned the hearts of the people towards politics There was such excitement. Hasrat Mohani's Urdu Maali, Wahiduddin Saleem's Weekly Muslim Gazette, Maulana Zafar Ali Khan's Newspaper 'Zamindar', Maulana Abul Kalam Azad's 'Al-Hilal' and Maulana Muhammad Ali Jo Kamar Yada are the representative Muslim newspapers and magazines of this era In all of these, if the expression of feelings against the political policies of the elders is in literary form. Poetry and prose express intense and intense emotions under the influence of political events It started happening in both of them. The post-World War II era was a time of turmoil and turmoil. There was a need to awaken the national consciousness and political consciousness in the people and shake them up. The work was emotional, which was difficult without Shelley and the rhetorical style. Therefore, Maulana Zafar Ali Khan, Maulana Abul Kalam Azad and Muhammad Ali who have these elements in excess. The nature of the political situation in the country was such that the writers could not ignore the negative events. Therefore, the reflection of politics in both lyric and prose remained prominent with enthusiasm. Dozens of films by Qazfar Ali Khan, Akbar Allahabadi, Checost, Agha Hashar, Ghulam Bheek Nerang etc. are on political topics.

Iqbal considered all these issues in a theoretical and philosophical manner. Through Iqbal's work, Urdu poetry gets not only a promise of thought but also a taste of certainty. The universality of his message, the functional scientific and practical possibilities, his revolutionary qualities, his philanthropy and his belief in the immortal abilities of man were in fact the handiwork of the circumstances through which he sought to instil confidence in Muslims. Iqbal and his contemporaries and later poets express their determination to have a better future than Mani and to mourn over their condition. Even before the Great War, Urdu ghazal by Hali, Ismail, Akbar Allahabadi, Chikost and Iqbal was giving place to its ancient traditional style of Islamic, wise and modern Ramkhanat. However, Amir and Dagh remained the popular poets of ghazal ۔ The situation changed after the World War. Iqbal changed the ghazal in such a way that it created greatness and dignity, freshness and rarity and a new symbolism and meaning. Other ghazal-singing poets like Hasrat, Fani, Yegana, Asghar Gondvi, Jaggar

Muradabadi, etc. do not use this genre like Iqbal. But their psychology, their moods, their accents and their attitudes changed under the circumstances and new ideas. New love concepts and political and social impressions of life began to find their way into the ghazal. Due to the circumstances where the above external angles have arisen, some religions have taken refuge in the interior. This was partly due to their own physical inclinations and partly due to their external inclinations. In the same period, some poets, regardless of the purpose of poetry and literature, developed a purely artistic and impressionistic style. His world became a beautiful universe of welcome emotions. The poets of this tribe had more love for beauty than for the passion created by it and their concept of revolution was a mirror of their inner aspirations. Among these poets are Akhtar Sherani, Fakhir Oi Aar to Allah Man, Bush and Abadi, Moit Ballar Hari and after them Aalim Allah Amr Sagar Hai Astar Almari and Asan Dain.May be in the name of Vamira. From the point of view of fiction, if the beginning of fiction writing is also in the hands of the twentieth century show and PPP and Pedram. The Urdu novel Amrau Bayan Ara and Khwaab was stepping into the world of new psychology and logic in its form. The myths of the early days of Prem Pir, the myths of Pedram, Sultan Haider Posh and Pyar Qori are the lifeblood of the story. However, the creative motives of these writers are not the same. He fell in love and had a good sense of humor. Reem Pir's mission was to create a love of nation and homeland through his myths and in this death he created a body and mind and a necklace. During the Soviet revolution in Russia, its effects were felt in Sattar Vastan as well. According to Dr. Al-Amrin Sadri, "The attitude of the Revolution of 1917 centered on repentance on the themes of communism, hard work and capitalism. There was a growing sense in India that the demand for political freedom was justified but political freedom It will be useless as long as it does not involve economic hardship of the people. ”(3) As a result, the labor, the peasantry, the impoverished, the destitute, the pledge of allegiance to capitalism are the same. After the global cattle crisis of 1990, the spirit of realism began to take a turn for the worse and the world of fiction and novels plummeted and modernity declined. Among the new writers were Sudarshan, Sajjad Zaheer, Ahmad Ali, Syed Fayyaz Namood and Akhtar. Ansari, Akhtar Raipuri, Akhtar and his wife, O Pinder Nath Ashq, Karshand Chandra, Rajinder Singh Bedi, Ismat Chughtai, Saadat Hassan Manto, Ahmad Nadeem Qasmi, Ghulam Abbas, etc. came to the fore who paved the way for the progressive movement. Some religions of the time raised their voices against the old Sabi values. Under the influence of Western sciences and ideas, new questions arose about life, society and man. Have gone Emphasis was placed on breaking the old molds of society and this destructive desire for revolution led to a lot of destructive action. According to him, the first major achievement of this revolutionary sabotage in Urdu was published in the form of a collection called "Angare". There are a thousand flaws in this book, but there is no denying its importance. With its publication, new literature raised the awareness of autonomy. This was the first brutal attack on society. .. The purpose of this book was to destroy the old principles rather than to build new values. ”(4) The progressive movement aspired to bring revolution in the country through preaching and practical struggle through literature. It gained an active status from the very beginning and created a stir in the literary atmosphere of the country. The main issues of life and society in the manifesto of this movement were hunger, poverty, subsistence and slavery, including the struggle against foreign imperialism as well as family, gender and war. And the eradication of regressive and pastoral ideas about socialism and the promotion of scientific rationalism in poetry and literature. The movement sought to protect freedom of expression. Although there are negative aspects to this movement, it is important to note that under the influence of this movement, the eternal winter of Urdu literature was created. According to Dr. Anwar Sadid, the literature created under the influence of the progressive movement was deeply influenced by progressive ideology. Thus, the element of propaganda, publicity and preaching is abundant in this literature and the purpose of the movement is very prominent. However, when the observation of life becomes a part of the writer's experience, there are also works of literature that have aesthetic splendor and which can be considered immortal despite being examined on the lucky scales of criticism. There is no denying the fact that the literature presented by some writers of the progressive movement contained not only the concept of life but also its current critique and has affected the future. ”(5) Collectively. It can be seen that the political situation and social and democratic awakening influenced literature both internally and externally. Changes have also taken place in the themes and intellectual background of literature and also in the pursuit of diverse possibilities in terms of genres, genres, styles and techniques.