मंगलवार, 30 जुलाई 2024

Babur's Administration

There is very little information about Babur’s administration in Hindustan. He did not have enough time to familiarize himself with Indian conditions and experiment with reforms. Although he had competent commanders, he did not have a Todar Mal to advise him on agricultural matters. Unlike his grandson Akbar, Babur’s talent lay in waging wars, not in administration. He squandered the wealth accumulated by the Lodi kings, causing a significant financial crisis. Despite these shortcomings, Babur took several measures to improve his administration and establish a strong centralized government.

  • Theory of Kingship

Babur's primary task in India was to establish both respect and administrative fear among the conquered people, and for this, the recognition of the ruler’s omnipotence was essential. Babur emphasized the divine theory of kingship, viewing kingship as a divine radiance that illuminates the emperor. In 1508, Babur adopted the title of Padshah, aiming to prove his superiority over his contemporaries. In a letter to his son Humayun in 1529, he wrote, "There is no bond greater than kingship. Solitude or a lazy life is not appropriate for kings." He advised Humayun to consult with capable and experienced nobles and allies in state affairs and to order nobles to present themselves before him twice in a day for state matters.

Babur's advice to Humayun is noteworthy. "The land of Hindustan is inhabited by people of all religions. Al-ham-dulil-lah, the kingship of this country has been entrusted to you. Remove bias from your heart and do justice. Especially, do not sacrifice cows. This will win the hearts of the people of Hindustan and they will connect with the kingship. Do not demolish the places of worship of those living in the sultanate. Administer such equal justice that people are happy with their king and the king is happy with the people. Islam will spread not by the sword of oppression but by gentleness. Turn a blind eye to Shia-Sunni disputes, or else Islam will weaken."

  • Central Government

Babur borrowed the structure of the central government from the Timurids. He was the executive, military, and judicial head of the government; however, understanding the importance of consultation, he formed a general council of his ministers (viziers) and prominent Mughal, Turkish, and Indian nobles, whose advice he sought before making any decision. Additionally, he had an inner council that included Mir Khalifa, Qamber Ali Beg, Tardi Beg, Hindu Beg, Arish Khan, and a few others, who met in an inner chamber (Khilwat- Khana) of the palace.

  • Khwaja Nizam-ud-Din Ali Barlas

After Babur, the most important person in the state was Khwaja Nizam-ud-Din Ali Barlas, commonly referred to as Mir or Amir Khalifa. It is unclear from sources what the official designation of Khalifa was, but due to Babur's attitude towards him, some scholars believe he was a vizier. While Bakhshi Nizamuddin calls him Vakil-i- Sultanat and Badauni gives him the title of Vakil and Wazir Mutlaq, Abul Fazl states: "He held a high position under His Majesty and was a pillar of Babur’s government."

  • Diwan

The Diwan was in charge of revenue and finance, making him a very important official. He oversaw the work of provincial diwans and collected revenue from provinces and taxes from jagirdars and zamindars. All this money was deposited in the treasury at Agra, managed by the Khazin (treasurer). The Diwan also maintained a register for the payment of soldiers' salaries. However, it is unclear whether the salaries were directly distributed by his department or through the Bakhshi. The Baburnama does not mention any other powers that the Diwan might have had.

  • Bakhshi

The Bakhshi was in charge of the military department. Like the Diwan, he kept a register of soldiers, which he showed to the Padshah, to whom he had direct access. The Bakhshi’s duties included recruiting soldiers, inspecting horses and equipment, posting commanders before battle, and obtaining orders from the emperor. The Bakhshi was also involved in the distribution of soldiers’ salaries.

Diwan-i-Buyutat (Public Works Department)

This was an important department headed by Mir Muqim Haravi, the father of Bakhshi Nizamuddin. Under Akbar, the department head was in charge of government factories and stores, but since Babur had no factories to maintain, he was responsible for Babur’s construction activities—building wells and palaces and organizing gardens. The officer called Samanchi was the storekeeper under the Diwan-i-Buyutat.

Other Officials

  • Aishak Agha: In charge of gatekeepers.
  • Parvanchi: A secretary who wrote royal orders.
  • Shaghawal: Chief clerk.
  • Tawachi: Special messenger.
  • Yasawal: Transmitted orders and enforced them.
  • Qarawal: Acted as a scout during war and a hunter during peace.
  • Qurchi: Weapon bearer or bodyguard.
  • Bakawal: Taster—called Chashnigir in Hindustan.
  • Kushbegi: Superintendent of aviaries (falcons, pigeons, etc.).
  • Mir Akhwar: Supervisor of the royal horses.
  • Akhtebegi: In charge of castration.
  • Khazin: Treasurer.
  • Qurbeqi: Keeper of the armory.
  • Kitabdar: Librarian.
  • Qissah-Khwan: Storyteller.
  • Sheikh-ul-Islam: Chief Kotwal of major cities.
  • Muhtasib: Censor of morals.

Provincial Government

Babur continued the provincial administration of the Lodis for the most part. The state was divided into approximately twenty provinces, further subdivided into parganas, each comprising a large number of villages. 

The Hakim was the executive and judicial head of the province, while the Diwan was its financial head, overseeing pargana accounts. Appointed by the emperor, the Diwan's financial responsibilities allowed him to exert some control over ambitious governors. Another important provincial officer was the Bakhshi, whose duties in the province mirrored those of the central Bakhshi. The Qazi was the head of judicial administration, but the Hakim also decided cases, especially appeals. The Khazin was in charge of the provincial treasury. The Sadar was responsible for the religious department. 

The Shikdar was the executive and military head of the pargana. Other pargana officers included:

  • Aamil: Collected revenue.
  • Khazin: In charge of the pargana treasury.
  • Kanungo: Responsible for revenue supervision and assessment.
  • Amin: Surveyed the land for revenue assessment.

Village administration continued as before with its panchayat and village officials—Muqaddam (headman) and Chaudhary (chief of three or four villages) and Patwari, who kept the village revenue records.

Babur’s administrative system was not free of flaws; there was neither uniformity at various levels nor proper coordination among different departments of administration. He paid little attention to the revenue system. However, Sheikh Abul Fazl later flattered him, writing: "He possessed in full measure the eight qualities essential for ruling the world. First, high destiny; second, lofty courage; third, the power to conquer the world; fourth, the ability to manage the kingdom; fifth, the effort to improve cities; sixth, concern for the welfare of the people; seventh, the ability to please the soldiers; and eighth, the power to prevent the army from spreading havoc."

बुधवार, 24 अप्रैल 2024

History of Urdu Literature

 

·       Controversy regarding origin

Scholars have opposing views regarding the origin of Urdu language. Dr. Mahmood Sherani does not agree with the idea that Urdu originated from more than one language.

But according to Dr. Masood Hussain, Urdu originated from the combination of Persian and Haryanvi. After the Arabs took control of Sidh and Multan, native and foreign languages ​​met each other, as a result of which a new language developed.

Dr. Yusuf Hussain has agreed with Dr. Masood Hussain's opinion that Urdu originated from the combination of Persian and Haryanavi.

Thus, Urdu developed with the cooperation of many languages, which later became an independent language. Amir Khusro called it 'Hindavi' or 'Dehlavi', it is also called Rekhta.

·       Contribution of Sufi saints

Prominent Sufi saints like Khwaja Moinuddin Chishti, Khwaja Bakhtyar Kaki, Hazrat Fariduddin Ganjshakar, Hazrat Nizamuddin Aaliyah contributed significantly to the development of this new language. He used Urdu words in his sermons. Amir Khusro (1252-1324) used Urdu words extensively in Persian poetry.

goree sovai sej par, mukh par dare kes.

chal khusaro ghar apane, rain bhae chahun des.

Sheikh Nizamuddin Aaliyah also used the words of 'Hindavi', which has been described in detail by the author of 'Fawayedul Fuwaad'.

·       Contribution of Bhakti saints

The saints of the Bhakti movement also gave their message to the people through 'Hindavi' (Urdu), because this language was more popular. Kabir has used words from Arabic, Persian and 'Hindavi' in his verses. Kabir has also written some ghazals.

haman hai ishk mastaana, haman ko hoshiyari kya,

aajaad rahe ya jag men, haman duniya se yaaree kya,

jo bichhude hain piyaare se, bhatakate dar-ba-dar phiraate,

hamaara yaar ham mein hai,  haman ka intazaari  kya hai,

Nanak also used Hindi words to convey his teachings to as many people as possible. Surdas and Tulsidas have also used Urdu words.

·       Urdu in the South

Sheikh Burhanuddin Garib and Hazrat Banda Nawaz Gesudaraj, disciples of Sheikh Nizamuddin Aaliyah, have contributed more to the development of Urdu in the south. After the fall of the Bahmani kingdom, two centers of development of Urdu became Golconda and Bijapur in the south.

The rulers of Golconda not only patronized scholars, but they themselves wrote verses in Urdu. Mohammad Qutubshah and Abdullah Qutubshah used to write poems in southern style. Many poets and scholars were respected in the Golconda royal court, prominent among them were Wajihi, the author of 'Qutub and Mushtari' and 'Sab Ras', Badayul Dhamal of Saiful Muluk and Ibne Nishati, the author of 'Tutinama'.

Adilshahi Sultan of Bijapur was a lover of art and education. In his royal court, Hashan Shauki, the author of 'Fathnama', Muqim, the author of Chandarbhan and 'Mahyar' poetry, and Rustami, the author of Masnavi 'Khabarnama', were patronized. Ibrahim Adilshah II was given the title of 'Jagatguru' because of his proficiency in Indian music. He wrote a book on music 'Nauras' and made Southern Urdu the official language in place of Persian. During the time of Ali Adilshah, Mulla Nusrat was respected in Bijapur court. He composed books named 'Alinama' and 'Gulshane Ishaq'.

·       Urdu in Gujarat

Even in Gujarat, Sufi saints contributed to the development of Urdu. Prominent among these saints were Sheikh Qutb Alam and Sheikh Ahmed Khattu, who moved to Gujarat after Tamur's invasion (1398) and where he preached to his disciples and the public in Urdu. A detailed description of his principles and teachings is found in 'Mirat-i-Sikandari'. After some time, a new style of Urdu writing started in Gujarat, which is called Gujarati style. Shah Ali Muhammad, the author of 'Jawaharul Asrar', Khub Muhammad Chishti, the author of 'Khub Tarang', Amin, the author of Yusuf Zulekha, wrote books in Gujarati style.

·       Urdu in the Mughal period

The close relationship between Akbar and Rajputs helped in the development of Urdu. A standard of Urdu was set during the times of Shahjahan and Aurangzeb; And during that period Rekhta (Urdu) developed completely. The tradition of Urdu poetry started from this time. Chander Bhan Brahmin, Muizuddin Musavi Khan Zafar Jatali, Mirza Abdul Ghani Kashmiri and Mirza Badil were among the prominent poets of this period, who wrote poetry in Urdu. The works of these poets gave a new turn in the development of Urdu.

Thus, the origin and development of Urdu language is the result of the coming closer of two cultures. No one culture has the credit for its origin, nor does any particular class have a role in its development.

·       Prominent Urdu litterateurs

Shamsuddin Wali (1668-1744 AD) is rightly called the 'Baba Adam' of Urdu. Wali was born in Aurangabad. In 1700 AD, Wali came to Delhi and took initiation from Delhi's famous poet and Sufi saint Shah Sadullah Gulshan Shah. Wali presented Persian thoughts and ideas in Urdu. For example, the following lines are presented:

mufalisee sab bahaar khotee hai

mard ka etibaar khotee hai

Shah Mubarak 'Aabru' - Aabru wrote Masnavi and Ghazals. In his works, the description of the beauty, image and dress of his beloved is prominent along with the description of the nails and tips of makeup and juice. He has also made beautiful use of ornaments. for example

phirate the dasht dasht divaane kidhar gae

o aashikee ke hae zamaane kidhar gae.

ja rahe hain par naam bataaya na kuchh mujhe

puchun main kis tarah kee phulaane kidhar gae.

Mir Taqi Mir- The most famous and best poet of this era was Mir Taqi Mir, who has written his autobiography in the name of 'Zikr-i-Mir'. Mir was born in Agra in 1725.

naazukee uske lab kee kya kahee

phankhudee ik gulaab kee see hai

meer un neem-baaz aankhon mein

saaree masti  sharaab kee see hai

Ghazal of Mir-



Another ghazal



Ghalib- Ghalib's full name was Mirza Asadullah Khan and his surname was 'Ghalib'. He is considered the greatest poet of Urdu literature. The following lines of Ghalib are presented as examples:

"hamako malum hai. jannat kee haqiqat lekin.

dil ke khush rakhne ko gaalib khayal achchha hai."

A ghazal of Ghalib

https://www.youtube.com/watch?v=9Mso1drHQdE&list=PLHFIbZ0Hl7eZEYPCbOoefcxoT1cnh0Gk7&index=7

Bahadurshah 'Zafar' - Although the last Mughal emperor Bahadurshah Zafar was a nominal emperor and did not have any important place in history as an emperor, but he had made a high place for himself in the world of Urdu poetry.

"na kisee kee aankh ka noor hoon, na kisee ke dil ka qaraar hoon.

jo kisee ke kaam na aa sake, main vo ek musht gubaar hoon.

jo bigad gaya vo nashib hoon, jo ujad gaya vo dayaar hoon."

Ghazal of Zafar

https://www.youtube.com/watch?v=ha3V_87LvR0

Another ghazal

https://www.youtube.com/watch?v=fg_yG47DBRs

उर्दू साहित्य का इतिहास


उत्पत्ति के संदर्भ में विवाद

उर्दू भाषा की उत्पत्ति के विषय में विद्वानों के विरोधी मत हैं। डॉ० महमूद शेरानी इस विचार से सहमत नहीं हैं कि उर्दू की उत्पत्ति एक से अधिक भाषाओं से हुई।

परन्तु डॉ० मसूद हुसेन के अनुसार उर्दू की उत्पत्ति फारसी और हरियाणवी के मेल से हुई । सिध और मुल्तान पर अरबों के अधिकार हो जाने से देशी और विदेशी भाषाएँ एक-दूसरे के सम्पर्क में आईं, जिसके फलस्वरूप एक नई भाषा विकसित हुई।

डॉ० युसुफ हुसेन ने डॉ० मसूद हुसेन के इस मत से कि फारसी और हरियाणी के संयोग से उर्दू की उत्पत्ति हुई, सहमति प्रकट की है।

इस प्रकार उर्दू कई भाषाओं के सहयोग से विकसित हुई, वे जो आगे चल कर एक स्वतंत्र भाषा बन गई। अमीर खुसरो ने इसे 'हिन्दवी' या 'देहलवी'' कहा, इसे रेख्ता भी कहा जाता है ।

सूफी संतो का योगदान

प्रमुख सूफी सन्त जैसे ख्वाजा मुइनुद्दीन चिश्ती, ख्वाजा बख्तयार काकी, हजरत फरीदउद्दीन गंजशकर, हजरत निजामुद्दीन औलिया ने इस नई भाषा के विकास में काफी योगदान दिया । उन्होंने अपने उपदेशों में उर्दू के शब्दों का प्रयोग किया । अमीर खुसरो ने (1252-1324) में फारसी की कविता में उर्दू के शब्दों का अत्यधिक प्रयोग किया ।

गोरी सोवै सेज पर, मुख पर डारे केस।

चल ख़ुसरो घर आपने, रैन भई चहुँ देस॥

शेख निजामुद्दीन औलिया ने भी 'हिन्दवी' के शब्दों का प्रयोग किया, जिसका 'फवायेदुल फुवाद' के लेखक ने विस्तार से वर्णन किया है।

भक्ति संतों का योगदान

भक्ति आन्दोलन के सन्तों ने भी 'हिन्दवी' (उर्दू) के माध्यम से लोगों को अपना सन्देश दिया, क्योंकि यह भाषा अधिक प्रचलित थी । कबीर ने अपने पदों में अरबी, फारसी तथा 'हिन्दवी' के शब्दों का प्रयोग किया है। कबीर ने कुछ गजलें भी लिखी हैं ।

हमन है इश्क मस्ताना, हमन को होशियारी क्या ?

रहें आजाद या जग से, हमन दुनिया से यारी क्या ?

जो बिछुड़े हैं पियारे से, भटकते दर-ब-दर फिरते,

हमारा यार है हम में हमन को इंतजारी क्या ?

नानक ने भी अपने उपदेशों को अधिक से अधिक लोगों तक पहुँचाने के लिए हिन्दवी के शब्दों का प्रयोग किया । सूरदास और तुलसीदास ने भी उर्दू के शब्दों का प्रयोग  किया है।

दक्षिण में उर्दू

दक्षिण में उर्दू के विकास में शेख निजामुद्दीन औलिया के शिष्य शेख बुरहानुद्दीन गरीब और हजरत बंदा  नवाज गेसूदराज ने अधिक योगदान दिया है। बहमनी राज्य के पतन के बाद दक्षिण में उर्दू के विकास के  दो केन्द्र-गोलकुण्डा व बीजापुर बन गये ।

गोलकुण्डा के शासकों ने न केवल विद्वानों को प्रश्रय दिया, परन्तु वे स्वयं उर्दू में पद लिखते थे । मोहम्मद कुतुबशाह और अब्दुल्ला कुतुबशाह दक्षिणी शैली में कवितायें लिखते थे । गोलकुण्डा राजदरबार में अनेक कवियों और विद्वानों को सम्मान प्राप्त था, उनमें प्रमुख थे 'कुतुब व मुश्तरी' और 'सब रस' के रचयिता वजीही, सैफुल मुलुक का बदय्युल धमाल और 'तूतीनामा' के लेखक इब्ने निशाती।

बीजापुर के आदिलशाही सुल्तान कला और शिक्षा के प्रेमी थे। उनके राज दरबार में 'फाथनामा' के लेखक हशन शौकी, चन्दरभान व 'मह्यार' कविता के रचयिता मुकीम और मसनवी 'खबरनामा' के लेखक रुस्तामी को संरक्षण प्राप्त था । इब्राहीम आदिलशाह द्वितीय को भारतीय संगीत में दक्ष होने के कारण 'जगतगुरु' की उपाधि दी गई थी । उसने संगीत पर एक पुस्तक 'नौरस' लिखी और दक्षिणी उर्दू को फारसी के स्थान पर राजभाषा बनाया। अली आदिलशाह के समय में बीजापुर दरबार में मुल्ला नुसरत को सम्मान प्राप्त था । उसने 'अलीनामा' और 'गुलशने इशाक' नामक ग्रन्थों की रचना की।

गुजरात में उर्दू

गुजरात में भी सूफी सन्तों ने उर्दू के विकास में अपना योगदान दिया । इनमें प्रमुख सन्त थे शेख कुतुब आलम और शेख अहमद खत्तू, जो तैमूर के आक्रमण (1398) के बाद गुजरात चले गये थे और जहाँ उन्होंने उर्दू में अपने शिष्यों और जनता को उपदेश दिया। 'मीराते सिकन्दरी' में उनके सिद्धान्तों और उपदेशों का विस्तृत वर्णन मिलता है। कुछ समय के बाद गुजरात में उर्दू लेखन की एक नयी शैली का आरम्भ हुआ, जिसे गुजराती शैली कहते हैं। 'जवाहरूल असरार' के लेखक शाह अली मुहम्मद जीव 'खूब तरंग' के लेखक खूब मुहम्मद चिश्ती, युसुफ जुलेखा के लेखक अमीन ने गुजराती शैली में ग्रन्थ लिखे ।

मुगल काल में उर्दू

अकबर और राजपूतों के घनिष्ठ सम्बन्ध के कारण उर्दू के विकास में सहायता मिलो । शाहजहाँ और औरंगजेब के समय में उर्दू का एक स्तर निर्धारित हुआ; और उस काल में रेखता (उर्दू) का पूर्ण रूप से विकास हुआ । इसी समय से उर्दू शायरी को परम्परा आरम्भ हुई । चन्दर भान ब्राह्मण, मुइजुद्दीन मुसावी खाँ जफर जताली, मिर्जा अब्दुल गनी कश्मीरी और मिर्जा बॅदिल इस काल के प्रमुख कवियों में थे, जिन्होंने उर्दू में शायरी लिखी । इन कवियों की रचनाओं ने उर्दू के विकास में एक नया मोड़ दिया ।

इस प्रकार उर्दू भाषा की उत्पत्ति एवं विकास दो संस्कृतियों के समीप आने का परिणाम है। किसी एक संस्कृति को इसकी उत्पत्ति का श्रेय नहीं है और न इसके विकास में किसी वर्ग विशेष का हाथ है ।

उर्दू के प्रमुख साहित्यकार

शम्सुददीन वली (1668-1744 ई0) को बहुत ही उचित रुप से उर्दू का 'बाबा आदमं कहा जाता है। वली का जन्म औरंगाबाद में हुआ था। सन् 1700 ई0 में वली दिल्ली आये और उन्होंने दिल्ली के प्रसिद्ध कवि तथा सूफी सन्त शाह सादुल्ला गुलशन शाह से दीक्षा ग्रहण की। वली ने फारसी विचारो और कल्पनाओं का उर्दू में व्यवहार किया। उदाहरणार्थ निम्न पंक्तियां प्रस्तुत हैं-

मुफ़्लिसी सब बहार खोती है

मर्द का ए'तिबार खोती है

शाह मुबारक 'आबरू' - आबरू ने मसनवी तथा गजलें लिखी थीं। इनकी रचनाओं में श्रृंगार-रस के नख-शिख वर्णन की रीति पर प्रेमिका की सुन्दरता, छबि और पहनावे का वर्णन प्रमुख है। इन्होंने अलंकारों का भी सुन्दर प्रयोग किया है। उदाहरणार्थ

फिरते थे दश्त दश्त दिवाने किधर गए

वे आशिक़ी के हाए ज़माने किधर गए.

जाते रहे पे नाम बताया न कुछ मुझे

पूछूँ मैं किस तरह कि फ़ुलाने किधर गए.

मीर तकी मीर- इस युग के सबसे प्रसिद्ध तथा सर्वश्रेष्ठ कवि मीर तकी मीर थे, जिन्होंने अपनी आत्मकथा 'जिक्र-ए-मीर' के नाम से लिखी है। मीर सन् 1725 में आगरा में पैदा हुए थे।

मीर की कुछ पंक्तियाँ प्रस्तुत हैं-

नाज़ुकी उस के लब की क्या कहिए

पंखुड़ी इक गुलाब की सी है

'मीर' उन नीम-बाज़ आँखों में

सारी मस्ती शराब की सी है

मीर की ग़ज़ल-

https://www.youtube.com/watch?v=Ch4lGXeW8C8

एक दूसरी ग़ज़ल

https://www.youtube.com/watch?v=e5V3e49XxFk

गालिब- गालिब का पूरा नाम मिर्जा असदउल्ला खाँ था और उपनाम 'गालिब' था। यह उर्दू साहित्य के सर्वोच्च शायर माने जाते हैं। गालिब की निम्न पंक्तियां उदाहरणार्थ प्रस्तुत हैं-

"हमको मालूम है. जन्नत की हकीकत लेकिन।

दिल के खुश रखने को 'गालिब' से ख्याल अच्छा है।।"

ग़ालिब की एक ग़ज़ल

https://www.youtube.com/watch?v=9Mso1drHQdE&list=PLHFIbZ0Hl7eZEYPCbOoefcxoT1cnh0Gk7&index=7

बहादुरशाह 'जफर' - यद्यपि अंतिम मुगल सम्राट बहादुरशाह जफर नाममात्र का बादशाह था और उसका बादशाह के रुप में इतिहास में कोई महत्वपूर्ण स्थान नहीं था लेकिन उन्होंने उर्दू काव्य जगत में अपना एक उच्च स्थान बना लिया था।

"न किसी की आँख का नूर हूँ, न किसी के दिल का करार हूँ।

जो किसी के काम न आ सके, मैं वो एक मुश्ते गुबार हूँ।।

जो बिगड़ गया वो नसीब हूँ, जो उजड़ गया वो दयार हूँ।।"

जफ़र की एक गज़ल

https://www.youtube.com/watch?v=ha3V_87LvR0

एक दूसरी ग़ज़ल

https://www.youtube.com/watch?v=fg_yG47DBRs

Popular and Aristocratic Culture in India

Introduction The cultural history of the Indian subcontinent reveals complex layers of social life, consumption, aesthetics, and power. In ...