28 research outputs found
Rājavinoda Mahākāvyam
No full textIt is often believedthe Sanskrit language declined during the reign of Muslim kings or sultans because they did not give it adequate attention. There have occasionally been published research findings that support this notion as well as others that are opposed to it or deny it. Sultan Mahmud Shah I of Gujarat is the subject of numerous contradictory accounts in historical records. Some claims and arguments regarding him are refuted by recent studies. One of the most significant factors that have been taken into account is the fact that he was not only a lover of Sanskrit literature and language, but also a patron of the language. In his court, a Sanskrit poet had the title of Malek-ush-Sho’ara (Poet Laureate), and his seminal work in Sanskrit Rajvinod Mahakavyam recounts the history of the Gujarati sultans with particular attention to Mahmud. With the splendor of the sociopolitical facets of Mahmud Shah I’s rule, the poet has masterfully woven the entirety of his age’s history into this artistic tapestry. This poem is a good choice to use as a representative illustration of the patronage of Sanskrit by Muslim rulers. This epic depicts the popularity of the Sultan among his subjects in addition to incorporating Arabic and Persian terms into Sanskrit with beauty and expertise. Its study also explains that Sultan Mahmud Shah I was highly respected and treated with dignity in all spheres of society, according to its study
Shafiq Fatima Sh'era: chañd bāteñ
No full text<p>Shafiq Fatima Shera is usually considered a difficult poet. This paper purports to study Shafiq Fatima Shera's poetics (structure, form, discourse, and themes) and poetry to establish the fact that despite being as great a poet as some of her contemporaries, her contributions to Urdu nazm were not widely approved due to chauvinism. It will be an attempt to establish her merits as a nazm-writer.</p>
Shera ki ek nazm "silsila-e-mukaalamaat"
No full text<p>Analysisi of a poem "silsila-e-mukaalmaat" by Shafiq Fatima Shera</p>
Shafiq Fatima Shera Urdu Nazm ki Munfarid Aawaz
No full text<p>Shafiq Fatima Shera is widely considered a 'difficult poet'. That is the reason she couldn't get the identity she deserves. This study will be able to present an in-depth analysis of Shera's thought process, the power of her language and imagery, and her sustained creativity. Shera's spiritual sustenance and psychic restorations will also be studied for determining her distinctiveness. Till date, there is not any specific book on Shera's contributions as a poet. She was praised by only some of the critics of her age. Though we have some important writings (of Fuzail Jafri, Waheed Akhtar, Hameed Nasim, and Mushaf Iqbal Tausifi) discussing one or other aspect of her poetry. Besides, two dissertations for M.Phil. on the topics شفیق فاطمہ شِعریٰ کا اردو کی جدید شاعری میں حصہ and شفیق فاطمہ شِعریٰ کے کلام میں تلمیحات were submitted at Osmania University, Hyderabad, and MANUU, Hyderabad respectively under the supervision of Prof. Baig Ehsas and Prof. Nasimuddin Farees in 2004 and 2009. Whereas an M. Phil. Dissertation on the topic شفیق فاطمہ شِعریٰ کی شاعری کا محاکمہ was completed under the guidance of Prof. Mazhar Mehdi Hussain at JNU, New Delhi in 2014. They are still unpublished. Shera's poetry has also been a part of a couple of theses written on Urdu poetry. In this analysis of Shera's long poem "Silsila-e-Mukalamaat", it is be argued that Shera has not imbued elements of religion as a fashion. Her poetry has the richest and most thoughtful blend of imagery and style. She overshadows her contemporaries in poetic style and imagination. This research will also construe that she was a far better and more promising poet than most of her male contemporaries.</p>
"Maṣrūf Aurat" by Khalida Hussain (1937-2019)
No full text<p>Khalida Hussain (1937–2019) was born in Lahore and started her literary career by publishing short stories in the journal Adab-e Latīf during the 1960s. She took a break from writing for more than a decade after her marriage. She remerged again on the literary scene in 1981 with the publication of her short story collection, Paḥchān, followed by five more short story collections and a novel. Hussain is known for introducing a new trend on the Urdu literary horizon as she experimented with the idea of abstract and non-inear narratives. She was very skillful in her craft, using a technique, John Gardner calls 'the psychic lens'. Every now and then she would draw the reader in to her thoughts then zoom out and offer a more aerial view of the plot. Her technique differed from stream-of consciousness, which her contemporaries employed, as she was careful not to isolate the reader into the confines of her mind. She was also one of the few writers who despite living in intolerant times under dictatorship, was not afraid to draw on Hindu mythology or Sufi traditions as she explored spirituality in her writings, particularly the concept of wujūd through existentialism. Hussain's narratives serve as a source of inspiration for challenging societal norms and advocating for positive change, making her work profoundly relevant in today's world. Her compact yet dazzling body of work endures as a clarion call to raising feminist consciousness, destined to inspire generations in the quest for equality and freedom. She wasn't just an author; she was a humanist icon, her stories, a powerful voice for change.</p>
"Maṣrūf Aurat" by Khalida Hussain (1937-2019)
No full text<p>Khalida Hussain (1937–2019) was born in Lahore and started her literary career by publishing short stories in the journal Adab-e Latīf during the 1960s. She took a break from writing for more than a decade after her marriage. She remerged again on the literary scene in 1981 with the publication of her short story collection, Paḥchān, followed by five more short story collections and a novel. Hussain is known for introducing a new trend on the Urdu literary horizon as she experimented with the idea of abstract and non-inear narratives. She was very skillful in her craft, using a technique, John Gardner calls 'the psychic lens'. Every now and then she would draw the reader in to her thoughts then zoom out and offer a more aerial view of the plot. Her technique differed from stream-of consciousness, which her contemporaries employed, as she was careful not to isolate the reader into the confines of her mind. She was also one of the few writers who despite living in intolerant times under dictatorship, was not afraid to draw on Hindu mythology or Sufi traditions as she explored spirituality in her writings, particularly the concept of wujūd through existentialism. Hussain's narratives serve as a source of inspiration for challenging societal norms and advocating for positive change, making her work profoundly relevant in today's world. Her compact yet dazzling body of work endures as a clarion call to raising feminist consciousness, destined to inspire generations in the quest for equality and freedom. She wasn't just an author; she was a humanist icon, her stories, a powerful voice for change.</p>
"Guzrā huā Zamānā" by Sir Syed Ahmed Khan
No full text<p>Sir Syed Ahmed Khan (17 October 1817 – 27 March 1898) was a 19th-century Islamic pragmatist, reformer, and philosopher from British India. His work focused on bringing about reform in Indian Muslim society, through promoting scientific and Western educational thought among the masses. One of his most significant contributions was the establishment of the Aligarh Muslim University, which began as the Muhammadan Anglo-Oriental College. The curriculum offered at this institution included scientific and Western subjects alongside traditional Oriental ones and religious thought. Sir Syed aimed to create an institution that could compete with Oxford and Cambridge, where both secular values and modern scientific and religious education would be provided to students of all religions and sects. Despite opposition from Orthodox religious sects, who saw Western education as corrupt and irreligious, Sir Syed remained committed to promoting a scientific mindset and encouraging rational and liberal interpretations of Islamic scriptures. He saw education as a means of uplifting the Muslim community and remained steadfast in his pursuit of this goal.</p>
NaTiv kī kya ṣanad hai ṣāHib kaheñ to mānūñ: safedfām jamāliyāt
No full text<p>This paper discusses the colonial concept of nativity in the perspective of Urdu literature.</p>
