Tag Archives: Mohammad Hasan

The song lives on

Nizamabad Town (Azamgarh District) UTTAR PRADESH / Mumbai, MAHARASHTRA :

“Majrooh Fahmi” explores different layers of the celebrated poet’s luminous legacy

Majrooh Sultanpuri

Can a poet write more than 3000 songs hummed by millions without squandering his aesthetic subtlety and creative dexterity, partially? Does his ghazals, not many in numbers, expand and reinvent matrix of the traditional ghazal and go beyond the insatiable world desire? Can one juxtapose the well-wrought vocabulary of ghazal with the quintessential aesthetic sensibility and modern-day longing in a new idiom? These are the pertinent literary questions that are affirmatively answered by Majrooh Sultanpuri whose birth anniversary is being celebrated across the country, and this is what aptly articulated by a promising literary enthusiast and writer Asif Azmi in his astutely edited book “Majrooh Fahmi” that appeared recently.

Divided into three equally important sections, the book comprising 600 pages seeks to explore different layers of Majrooh’s luminous legacy with a marked sense of critical acuity. It tries to capture the brilliance of a poet who got wide acclaim both in literary circles and the film world. The book, through its discerning articles, zeroes in on Majrooh Sultanpuri’s oeuvre that remains unseen till date.

Not many Urdu poets can vie with Majrooh as far as literary acclaim and popularity are concerned, but it was hardly measured up to the expectation of the poet who remained disenchanted with the critics. It prompted Asif Azmi to initiate a critical dialogue to locate Majrooh in the larger collective consciousness, and the book also seeks to understand why his immensely popular film songs overshadow his awe-inspiring poetry.

Majrooh’s intent of creating new semantic space by using traditional metaphors and motifs was erroneously credited to Faiz and critics eternalised the critical injustice.

Majrooh has a point, but one must also realise that his poetic journey spanning over six decades produced less than 50 ghazals and such a small work of art cannot subvert the archaic form and cliché-ridden thematic mannerism of ghazal.

Spelling out the contours of his critical gaze, editor Asif Azmi says “One of the greatest exponents of the contemporary ghazal, Majroooh is yet to get his due even at the time of his 100th anniversary. It betrays a deep-rooted prejudice or a wilful ignorance.”

He, again, rightly asserts that Majrooh played a pivotal role in shaping popular Indian literature and popularising Urdu at mass level. Every notable Urdu critic has made a critical appraisal of his work and a plethora of books and special issues have appeared on his art.

Critical evaluation

The voluminous book is certainly more than a commemorative volume as it is not an assortment of flattering articles, but concentrates on a thorough critical appraisal of the poet. The editor turns attention to the best articles that emerge out of the rubble heap of the assessment of the poet, and the discerning evaluation of prominent Urdu critics such as Sardar Jafri, Mohammad Hasan, Waris Kirmani, Zoe Ansari, Waheed Akhtar, Wahab Ashrafi, Syed Hamid and Sidiqur Rehman Qidwai have been selected.

For Waheed Akhtar, Majrooh, for the first time, used the traditional metaphors of ghazal: morning, night, slaughterhouse, prison, autumn and spring as political symbols and it is Majrooh who made them as the distinctive feature of Progressive poetry.

Zoe Ansari opines that his poetry unravels a nuanced sense of civic lyricism which was not explored by any other poet. Several Urdu scholars castigated Majrooh for his bizarre, declamatory diction meant for instigating people to take up arms for the revolution

The book carries two perceptive essays of accomplished Hindi critics such as Jitender Srivastava and Rakesh Pandey. Mapping out semantic similarities between Kabir and Majrooh, Srivastava quotes a couplet of Majrooh and points out that Majrooh engages himself with the tremendous anti-establishment tradition of Kabir. He urges ordinary people to join him after burning their homes, and he does not address the capitalist and the people belonging to the powers-that-be.

Befitting tribute

The first section of the book puts together the reminiscences of Lata Mangeshkar, Mazhar Imam, Jagannath Azad, Kashmiri Lal Zakir, Ziauddin Shakib, Ali Ahmad Fatemi, Naeem Kauser and his seminal contribution as a lyricist has also been well documented by Nadeem Ahmad and Rashid Anwar, and S.S. Bhatnagar Shadab.

Delineating his contribution to films which fetched him the Dadasaheb Phalke Award, Majrooh asserts, “I have no hesitation in saying that I, along with O.P. Nayyar, successfully used innumerable Persian and Urdu words and gave nearly 20 new words to the vocabulary of film songs. I invented a unique style with S D Burman which has been described as romantic comedy. It was widely believed at that time that duet songs would not become famous, but I wrote many duets that became immensely popular.”

The book is a befitting tribute a poet who creatively explored various genres including qawwali, bhajan, cabaret, folksongs and ghazal with remarkable ease and Asif deserves accolades to acquaint us with a world of the poet which is not shaped by hatred, suspicion and delirium.

source: http://www.thehindu.com / The Hindu / Home> Books> Authors / by Shafey Kidwai / May 16th, 2019

Indra on Wajid Ali Shah’s throne!

The city of etiquette -Bada Imambara complex of Lucknow / Photo: Rajeev Bhatt
The city of etiquette -Bada Imambara complex of Lucknow / Photo: Rajeev Bhatt

“The Other Lucknow” captures the syncretic traditions of the city

Guru Dutt’s immensely popular film Chaudhvin Ka Chand opens with a Shakeel Budayuni song sung by Mohammad Rafi and composed by Ravi. The song  Ye Lakhnau Ki Sarzameen sums up Lucknow and the essence of its famed cultural heritage. Perhaps, no other city in the sprawling Hindi-speaking region evokes such nostalgia, romance, devotion and attachment as Banaras and Lucknow do.

So far, for nearly a century, we used to go back to Abdul Halim Sharar’s classic “Guzishta Lakhnau” that vividly describes the city’s cultural and social life, customs, traditions and history in great detail. This was serialised in the form of articles between 1913 and 1920 in Urdu literary journal “Dilgudaz” that Sharar had launched in 1887. Later, the articles were brought out as a book with a rather longish title “Hindustan mein mashriqi tamaddun ka akhiri namoona: Lakhnau” (Lucknow: The last example of Oriental culture in India). However, the world knows it simply as “Guzishta Lakhnau” (The Lucknow of the Old). National Book Trust published a Hindi translation in 1971 titled “Purana Lakhnau” (The Old Lucknow) with a scholarly introduction written by eminent Urdu critic Mohammad Hasan.

Born in 1860, Abdul Halim went to Matiaburz when he was nine years old. Matiaburz was the place near Calcutta (now Kolkata) where the deposed Nawab of Lucknow, Wajid Ali Shah, had shifted in 1856. How close his family was with the Nawab can be gauged from the fact that his maternal grandfather had gone to London to present Wajid Ali Shah’s case before Queen Victoria.

When still in his teens, Abdul Halim started writing and adopted the nom de plume ‘Sharar’ (spark). His book is a treasure trove of information about the history and culture of Lucknow which was a truly unique city representing the famed Ganga-Jamuni culture.

Wajid Ali Shah, the last Nawab, was an accomplished poet, musician, dancer, actor and dramatist. Urdu drama owes its beginning to him and dance-dramas like “Inder Sabha”, which he commissioned, where Indra, the king of Hindu gods, would sit on a throne wearing a dress that resembled that of the Nawab himself and fairies would sing thumris in Braj bhasha while conversing in chaste Urdu. What better picture of a syncretic culture can we find elsewhere?

Sharar divided the book into three parts and devoted the first two parts to the history of Awadh and Lucknow and that of the nawabs of Awadh. The third and the last part is the one that introduces us to the way people of Lucknow dressed, talked, ate, sang and danced, set new standards of cultured behaviour and etiquette, gathered to celebrate religious and social festivals at fairs, and offered an example of harmonious communal living. It was also a great centre of the Shias.

TheOtherLucknowMPOs16jul2016

Now, Vani Prakashan, which is essentially a publishing house of Hindi books, has come out with a book on Lucknow in English in collaboration with the Ayodhya Research Institute, an autonomous organisation of the Uttar Pradesh government. Titled “The Other Lucknow: An Ethnographic Portrait of a City of Undying Memories and Nostalgia”, it is the outcome of a research project headed by social anthropologist Professor Nadeem Hasnain, who has put the book together.

NadeemHasnainMPOs17jul2016

The book appropriately opens with a poem that the Jnanpith award winning poet Kunwar Narain, who spent most of his creative life in the city, has written on Lucknow. It has been reproduced in Hindi which lends a special flavour to the book as the rest of it is a collection of articles, reports and analysis written in English. It is a sort of counterfoil to Sharar’s book as it brings the story of Lucknow in its fullness up to the present times.

“The Other Lucknow” is in a class of its own as it can equally serve a tourist as a guide book and an intellectual who wants to know and understand the history, culture, politics, arts and crafts, business and trade, literature, music and dance, architecture and religion – both past and present.

The book opens with a scholarly article “A Short Cultural History” by noted scholar Sandria Freitag followed by an excellent survey of the city’s social fabric underling its diversity. The survey is based on field research and informs us that Kashmiri Pandits, Bengalis, Punjabis, Sindhis, Malayalis, Oriyas, Maharashtrians and Assamese have also become an integral part of Lucknow’s population. It also offers a detailed description of the religious and caste communities residing in the city. In addition to paying close attention to the mohallas, mandis, bastis, landmarks, arts and craft, music and dance, religious places, Ram Leela, qawwalis and danstangoi, the book brings out the city’s Bollywood connection.

It concludes with an article on Dalit imaginations, laying bare the story of the mega monuments and parks created by former Chief Minister Mayawati to commemorate Dalit icons.

One is not surprised to read, as quoted by Nadeem Hasnain to begin his introduction, what William Russel, correspondent of The Times, London wrote in 1858 about Lucknow: “Not Rome, not Athens, nor Constantinople, not any city I have ever seen appears to me so striking and so beautiful as this.”

The writer is a senior literary critic

Corrections & Clarifications:

This article has been edited for a factual error.

source: http://www.thehindu.com / The Hindu / Home> Metroplus / by Kuldeep Kumar / July 09th, 2016