Maulvi Fazle Hussain Khan the Superb Astral of Urdu Poetry
In the name of Allah (s.w.t) the most Beneficent and MercifulPeace be upon Mohammad e Mustafa and his progeny
 |
| Maulvi Fazle Hussain Khan |
E-mail: Farhat_fatima5@yahoo.com
Abstract
Maulvi Fazle Hussain Khan was one amidst the best of
Urdu Versifiers. He has written twenty Noha’s or lyrical dirges on Ahl- e –
Bayt. (The family of Prophet
Mohammad). These Noha’s were published
in a book titled as Nalay – e – Zehra. Mostly all his Noha’s portray the battle
of Karbala. Versifier
Fazle Hussain hailed from an intellectual background with high cultural values.
His father’s name was Nabi Ullah Ahmed
and mother’s name was Shaher Banu. He
was born (approx.) in the year 1866 and expired in 1931. He was loved and respected not only by his
family members but also by the society in general. He had good command over Arabic, Persian and
Urdu languages. Late Maulvi also had proficiency on Tariq (History), Fiqh (Jurisprudence),
Hadiths {are the sayings of Prophet (p.b.u.h) through inspiration from Allah
(s.w.t)} and Sawanah e Masoomeen a. s. (Memoirs of Masoomeen). The aim of
this paper is to study the poetry of Versifier Maulvi Fazle Hussain Khan.
Keywords
Battle
of Karbala, Noha or Lyrical dirge, Alaihis Salam or a.s. (means ‘peace be upon
him’ in Arabic)
Introduction
Maulvi
Fazle Hussain Khan was an admirable, splendid and spiritually strong Versifier
of Urdu Literature. He has written twenty Noha’s or lyrical dirges on Ahl- e –
Bayt. (The family of Prophet Mohammad). Most
of the Noha’s depict the Battle of Karbala, which occurred in 680 CE. It was an
unfair challenge in which Hussain Ibn Ali, the youngest grandson of Prophet
Mohammad (peace be upon him) and his band of seventy-two soldiers were
massacred mercilessly in a state of thirst and starvation by the uncouth,
hard-hearted, larger forces sent by the Umayyad Caliph Yazid Ibn Muawiya. The
place in Karbala where Hussain ibn Ali’s grave is located was previously know as Al-Heer and it is presently known as Al-Hair. The objective of this paper is
to analyse the poetry of Versifier Maulvi Fazle Hussain Khan.
Versifier Fazle Hussain hailed from a home of
intellectual upbringing with high social ethics. His father’s name was Nabi Ullah Ahmed and
mother’s name was Shaher Banu. He was
born (approx.) in the year 1866 and expired in 1931. He was loved and respected not only by his
family members but also by the society in general. He had good command over Arabic, Persian and
Urdu languages. Late Maulvi also had proficiency on Tariq (History), Fiqh
(Jurisprudence), Hadiths {are the sayings of Prophet Mohammad (peace be upon
him) through inspiration from Allah (s.w.t)} and Sawanah e Masoomeen (Memoirs
of Masoomeen). (Fazl, 5)
To be spiritually strong He used to avoid
delicious food and preferred to eat tasteless food. Thus, before eating food,
he used to make it tasteless. (It is said that when you curb your tastes and
instincts you become more spiritually strong. From first of Moharram till eight
Rabbi Ul Awwal of Islamic Calender he used to live on rice water along with
salt. He used to do Zakeri (i.e.,
reciting religious lecture) in the Majalis or religious congregation, which
were performed at his home and family.
He was born and brought up in Madras now known
as Chennai and later he migrated to Hyderabad.
He liked the ambience and pace of Hyderabad and decided to live in the
Princely state. In Hyderabad he worked
for the Nizam of Hyderabad in Accounts Section. His grandmother was a
descendent of Safavid Dynasty. His
ancestors built the multi-doomed mosque known as Thousand Lights which
is situated in Anna Salai in Chennai, Tamil Nadu, India. It is one of
the largest mosques in India and is a revered place of worship and Azadari
(Azadari means the mourning of Hussain Ibn Ali, the youngest grandson of Prophet
Mohammad) for Shia Muslims.
His Noha’s are written on different themes and personalities of Prophet Mohammad’s household
like : on the death of Prophets Daughter Fatima tuz Zehra, on the
martyrdom of his brother and later Son-in-Law Ali ibn Abi Talib, the
lamentation of Zehra (prophets daughter) on the martyrdom of her younger son
Hussain Ibn Ali, depiction of martyrdom of Imam Hussain Ibn Ali’s cousin Muslim
bin Aqeel and his two sons, the description and scenario when Hussain Ibn Ali
reached Karbala, Martyrdom of Hussain Ibn Ali’s brother Abul Fazl Abbas and his
son Ali Asghar. Martyrdom of his sister Zainab Bint Ali, Scenario of grief after
Hussain ibn Ali’s martyrdom and depiction of the state of womenfolk when they were
taken to Sham (Damascus), Syria and the entry of the ladies of Hussain Ibn Ali
in the palace of the Umayyad King Yazid Ibn Muawiya. These Noha’s are published in a book known as
Nalay – e - Zehra (which means lamentation
of Zehra). Zehra is the daughter of Prophet
Mohammad, peace be upon him. Most of the
Noha’s portray the grief of Zehra after her younger son Hussain Ibn Ali was
martyred in the battle of Karbala. (Fazl, 3-4)
Study of
Poesy Lines
The
following eight lines of the poetry written by versifier Fazle Hussain depict
the mourning of Ali Ibn Abi Talib, The Cousin and Son-In-Law of Prophet
Mohammad on the demise of his wife Fatima uz Zehra (Daughter of Prophet
Mohammad). He is in melancholy and in a deep
state of sadness. The versifier
skilfully depicts his state-of-mind.
لاشے پہ یہ زہرًا کےبیاں کر تے تھے حیدر اے بنتِ پیمبرً
مرنے سے تیرے ہو گیا ویران میرا گھر اے بنتِ پیمبرً
اے کاش ترے ساتھ ہی مرجاتا میں زہرًا سہتا نہ یـہ صدمہ
یارا نہیں اب ضبط کا قابو نہیں دل پر اے بنتِ پیمبرً
تم بضعہ ے احمد تھیں امانت تھیں نبًی کی حضرت کی نشانی
افسوس تمہیں کھوکے کروں صبر مہں کیونکر اے بنتِ پیمبرً
حسنیًن ہیں اور ایک طرف زینًب و کالثوًم کرتے ہیں یہی دھوم
ہم تم کو کہا دیکھیں گے اے فاطمًہ مادر اے بنتِ پیمبًر
Transliteration
Laashe pe ye Zehra ke bayan karte thay Hyder ay Bint e Payambar
Marne se
tere ho gaya veeran mera ghar ay Bint e Payambar
Ay kaash
tere saath hi marjata mein Zehra sahta na ye sadma
Yaara
nahin ab zabth ka qabu nahin dil par ay Bint e Payambar
Tum
baazu e Ahmed thein Amanat thein Nabi ki Hazrat ki nishani
Afsoos
tumhe khoke karon sabr mein kyunkar ay Bint e Payambar
Hasnain
hain aur ek taraf Zainab o Kulsum karte hai yahi dhoom
Hum
Tumko kaha dekhege ay Fatima Madar ay Bint e Payambar (Fazl, 11-12)
On the corpse of Zehra said Hyder, Oh daughter
of Prophet
Because of your death, my house became
desolate, oh daughter of Prophet
Oh, I wish I could die with you and not suffer
this shock
I lost strength of self-control on my heart. oh,
daughter of prophet
You were the arm of Prophet, he entrusted you
to me, you were Hazrat's sign.
Alas! After losing you, how will I retain my
patience, oh daughter of prophet
There is Hasnain and on one
side Zainab and Kulsum making uproar
Where will we see you oh mother Fatima. oh, daughter of Prophet...
(Translated by Fatima, Farhat)
It is
but natural that when a loving and kind spouse dies, the world changes for the
partner. He will be in a state of
mourning, buried in grief and sorrow at the loss. He will be in a state of detachment, numbness
and heartache. Loss of spouse affects the spirit, mind, emotions and body. There was a loving and caring bond between
Amirul Momineen (Son-in-Law of Prophet Mohammad) and Fatima tuz Zehra (Daughter
of Prophet Mohammad). Therefore, the
impact and shock of her demise was great for him. He has lost a good friend. Amirul Momineen Ali Ibn Abi Talib a man who, according to all Muslims
during the Battle of Khaybar, lifted the gates of Khaybar with one hand, a job
which seventy men collectively could not do, did not find the strength to lift
the lifeless body of Fatimah tuz Zehra, peace be upon her. After washing her
pure body and preparing her for burial, he sat in the corner and he began to
weep.
The
first four poetry lines depict the mourning and state of grief of Ali Ibn Abi
Talib. In fifth to eighth line, he states that you (i.e., Fatima tuz Zehra) were
the strength and a part of Rasool, he has entrusted you to me. You were his
sign. He further says that he is losing
his patience by her loss. Even their
sons Hasan and Hussain (together known as Hasnain) and daughters Zainab and
Kulsum are crying for your loss and lamenting for you. ‘When it was night, Ali (a.s.) called Abbas,
Fazl, Miqdad, Salman, Abu Dhar and Ammar and Abbas lead the prayer and she was
buried’. (Hilali, 204)
The subsequent
stanza of poetry is melancholic and is very graciously written and it aesthetically
portrays the grief of Fatima tuz Zehra (Daughter of Prophet Mohammad). The versifier says in heaven, Fatima tuz Zehra
is mourning the martyrdom of her eldest son Hasan Ibn Ali, Alaihis Salam who
was killed through poison instigated by Muawiya (founder of Umayyad Dynasty) through
Imam Hasan ibn Ali’s wife Ju’adaa Bint e Ashash. Muawiya bribed Ju’adaa with hundred
thousand dirhams which at that time was a large sum of money and also with the
promise that his son Yazid Ibn Muawiya would marry her.
حشر بپا ہے خلد میں زہرًا کے بین سے
کہتی ہے ہاۓ ہاۓ حسًن شورو شینن سے
ٹکڑے جگر کے زہر ہلاہل نے کر دیۓ
ممکن نہیں ہے بہٹھیں وہ بالیں پہ چین سے
Mehshar
bapa hai khuld mein Zehra ke bain se
Kahti
hai ‘Hai hai’ Hasan shor o shain se
Tukde
Jigar ke Zehr e halahal ne kardiye
Mumkin
nahin hai baithe woh bali pe chyan se (Fazl, 20)
Translation
A commotion started in paradise by Zehra's
wailing
She says, ‘Alas Alas Hasan!’ in a loud voice
The poison has cut the liver into pieces
It is not possible for her to sit comfortably
in her grave. (Translated by Fatima, Farhat)
Muawiya’s
(the ruler of Damascus) fierce desire was to become the caliph of the whole
Islamic Empire or Ummah. In his hostility towards the Ahl Al Bayt (the
family of Prophet Mohammad), he appointed negative people who acted as hired
guns to cause trouble in different parts of Islamic state. These hired guns killed and plundered people.
As Imam Hasan was concerned with the welfare and safety of the people and he
did not need any formal throne to pursue his responsibilities of his
designation.
He was forced to make a peace treaty with Muawiya.
One of the conditions of the peace treaty was ‘that Muawiya, at the end of his
life has no right to nominate a successor to the Caliph and the position will be
reinstated back to Imam Hasan’s younger brother Imam Hussain (a.s.)’ (Hasan, 192) Muawiya did not keep the terms of
the treaty and in 50 A.H. he decided that on his death his son Yazid ibn
Muawiya should succeed the Caliphate. This was not possible if Imam Hasan ibn
Ali (a.s.) was alive therefore he instigated the cruel women Ju’adaa Bint e
Ashash to administer poison to her kind, good-looking and large-hearted
husband, Imam Hasan. The Versifier in
the above stanza very elegantly portrays the grief of Imam Hasan ibn Ali’s
mother Fatima Zehra on his martyrdom.
The next
four poetry lines of the noha (a lyrical dirge) portray the grief of Fatima tuz
Zehra (the daughter of Prophet Mohammad) at the martyrdom of her younger son
Hussain ibn Ali at the battle of Karbala.
رن میں چلاتی ہے زہرًا مرے مظلوم حسًین
رونے کو آئ ہے دکھیا مرے مظلوم حسًین
تو محًمد کے تھا نازوں کا پلا امت نے
تجھے صدمے دیۓ کیا کیا مرے مظلوم حسًین
Transliteration
Run mein Chillati hai Zehra mere Mazloom Hussain
Roane ko
aayii hai dukhya mere Mazloom Hussain
Tu
Mohammad ke tha nazon ka pala Ummat ne
Tujhe
sadme diye kya kya mere Mazloom Hussain (Fazl, 47-48)
Translation
Zehra screams in the battlefield my oppressed
Hussain
The miserable has come to cry my oppressed Hussain
You were raised by Mohammad with pride but his
followers
Gave you so so many shocks my oppressed
Hussain. (Translated by Fatima, Farhat)
The
versifier has very beautifully depicted the melancholy of Bibi Fatima tuz Zehra
in the above lines. She is crying and
screaming with pain. She says ‘I a
miserable mother’ has come to cry on the martyrdom of her younger son Hussain
ibn Ali (a.s.). This son who was raised
with love and pride by Prophet Mohammad, peace be upon him. His followers gave Hussain ibn Ali, his
grandson great shocks throughout the day by killing his cohorts, friends,
relatives, brothers and sons, total seventy-two in number. Before attaining Martyrdom, Imam Hussain said
to the Umayyad cruel forces: “Tell me if I have made innovations in Islam? Have
I altered the Book? Have I transgressed any tenet of Islam? Have I failed to
observe my religious obligations even once in my life? Have I killed anyone?
Have I deprived anyone of his property? Have you found anything I ever said to
be false? Did I ever hurt your feelings? Did I ever aspire for any wealth or
power? In one voice the enemy soldiers
declared that Imam Hussain (a.s.) had never done any such thing.” (Ahmed, 218)
After declaring and agreeing that he was the best leader the Umayyad Soldiers
killed Hussain Ibn Ali mercilessly.
The
ensuing verses of poetry portray the grief and the melancholic state of the
ladies of Prophet Mohammad’s family when they returned back to Madina after
their trials and hardships of Kufa and Shaam (Damascus)
کس شان سے آۓ ہیں حرم قبر نبیً پر فریاد ہے فریاد
نالا ہیں سیاہ پوش ہیں سب بے کس و مضطر فریاد ہے فریاد
سر پیٹ کے چلاتے ہیں ہم آۓ ہیں نا نا دکھ پاۓ ہیں نا نا
با زو میں بندھایُ ہے رسن شاہ کو کھوکر فریاد ہے فریاد
Transliteration
Kis shaan
se aatey hai haram qabr e Nabi par faryad hai faryad
Nala hai
siya posh hai sab bekas o muztar faryad hai faryad
Sar peet
ke Chillate hai hum aaye hai Nana dukh paye hai Nana
Baazu
mein bandhaii hai rasn Shah ko khokar faryad hai faryad (Fazl, 57)
Translation
With what honour were coming the women (of
Hussain ibn Ali's household) on the grave of prophet Mohammad. plea oh plea
Lamenting, dressed in black all were helpless
and afflicted. plea oh plea
Banging their heads, they were shouting, we
have come oh grandfather, we are subjected to grief
Our arms were tied by rope after we lost Shah
(Hussain Ibn Ali). plea oh plea. (Translated
by Fatima, Farhat)
On their way from Karbala to Madina the ladies
of Imam Hussain ibn Ali continuously mourned the death of Imam Husain ibn Ali
and the brave seventy-two martyrs of Karbala who died famished, thirsty and
cruelly by the hard- hearted hordes of Yazid Ibn Muawiya’s army. Whenever the caravan stopped, they performed
mourning congregation (also known as Majlis-e-Aza.) When they came at the outskirts of the city
of Madina they dismounted from their camels, pitched their tents and black
flags were raised. Imam Zain Ul Abedien
(The eldest son of Hussain ibn Ali) then sent a man to Madina to inform the
people about his arrival. On learning of their arrival, the people of Madina
came out in multitudes, and once again Zainab (a.s.) narrated to them the trials
of Karbala and the adversities of their subsequent confinement. (Al-Islam,
The Fifth Journey - Shaam to Medina)
After some time, Imam Zain ul-Abedien [a.s.]
asked the women to ready themselves for entering Madina. Then they entered the
city on foot, with black flags raised in the air. Zainab [a.s.] went first to
the grave of the Holy Prophet, peace be upon him. where she prayed and told him
of the massacre of his beloved grandson.
The versifier in this Noha (a lyrical dirge) portrays the entry of the
Ahl Al Bayt on the grave of Prophet Mohammad.
Conclusion
عترتِ احمدً کی خدایا قسم دل میں مرے ان کا سدا دے تو غم
اور نہ دینا کوئ رنج و الم فضؔل کو امیدِ زیارت ہے آج
Transliteration
Itrat e
Ahmed ki Khudaya khasam Dil mein mere inn ka sada de toh gham
Aur na
dena koi ranj o alam Fazl ko Umeed e Ziyarat hai Aaj (Fazl 26)
Translation
Oh God! by the oath of the progeny of Ahmed
(also known as Prophet Mohammad, peace be upon him) let my heart always be
filled by the love of Ahl Al Bayt (the family of Prophet Mohammad)
Don’t give me any other pains, Fazl looks
forward for the visitation of Imam Hussain. (Translated by Fatima, Farhat)
He
(Versifier Fazle Hussain) is buried in a cemetery in Hyderabad known as Daire
Mir Momin. He was a virtuous and pious
soul. In 1957, almost after 25 years of
his death his grave was dug to bury his son Gulam Mohammed Baquer in his grave and
everyone around was surprised and could see his dead body so fresh as if it was
buried on the same day. It was so fresh
and clean. They placed him back in his
grave and closed the grave never to be reopened again by anybody from the
family. His Noha’s create melancholy in the hearts of mourners when they listen
their recitation.
Work
Cited
1.
Maulvi Fazle Hussain Khan, Nalay
e Zehra Published at Karimabad, Karachi, pg. 5 Print
2.
. . ., Nalay e
Zehra Published at Karimabad, Karachi, pg. 3-4 Print
3.
. . ., Nalay e Zehra Published at Karimabad,
Karachi, pg.11-12 Print
4. Sulaym, Kitab-E-Sulaym ibn
Qays Al Hilali Published at Razvi Printers, Hyderabad, pg. 204 Print
5.
Maulvi Fazle Hussain Khan,
Nalay e Zehra Published at Karimabad, Karachi, pg. 47-20 Print
6. Hasan,
Syed Najamul Chowdah Sitare Nizami Press Book Depot pg. 192 (2001)
Print.
7.
Maulvi Fazle Hussain Khan,
Nalay e Zehra Published at Karimabad, Karachi, pg. 47-48 Print
8. Ahmed, A.K. Karbala In the
Shiite Perspective (1996) Published at K.G.N Xerox pg. 218 Print.
9. . . ., Nalay e Zehra Published
at Karimabad, Karachi, pg. 57 Print
10.Datoo, Kabir Arif Ali The
Journey of Tears https://www.al-islam.org/journey-tears/fifth-journey-shaam-medina
01/10/2022 Web
11.Maulvi Fazle Hussain Khan,
Nalay e Zehra Published at Karimabad, Karachi, pg. 26 Print
Brilliant work Syeda ji. Keep more pieces coming.
ReplyDeleteAli Kashmiri