Iqbal Award by MP to Shaharyar

BHOPAL: Eminent Urdu poet Shaharyar would be awarded National Iqbal Samman instituted by the Culture Department of Madhya Pradesh government. Noted lyricist and Urdu poet Nida Fazli would get the state level Shikhar Samman. Well-known sculpturist Robin David and folk singer Prahlad Tipania would get Shikhar Samman in the fields of allied arts.

The National Iqbal Samman carries cash award of Rs one lakh and citation. Shaharyar is a distinguished personality in the field of contemporary Urdu poetry. Many of his anthologies and books have been published including 'Izm-e-Azam', 'Hijra ke mausam', 'Khwab ka ghar band hae', 'Kafile yadon ke'. He has many prestigious awards including Uttar Pradesh Urdu Academy Award, Critical Circle of India Award. He has written many ghazals for films, which have been quite popular.

Nida Fazli's poetry has been much acclaimed. he is also a famous lyricist of films. His lyrics in films like 'Razia Sultan', 'Falak', 'Badshah' etc have been very popular.

http://www.centralchronicle.com/20050103/0301024.htm

Read Shaharyar's poetry : http://www.urdupoetry.com/shahryar.html

The Advancement of the Urdu Language in Pakistan

listen to this interesting discussion by Voice of America on what is being done to advance Urdu language in Pakistan.

http://www1.voanews.com/Urdu/article.cfm?objectID=277F893E-7233-4FC8-9AA5711989C074F6&Title=The%20Advancement%20of%20the%20Urdu%20Language

for real audio stream :
http://www1.voanews.com/mediastore/urdu_8_13Jan05.ram

Ghazal singer supports Urdu in Schools

All used to pop and rock, Gen X has very few takers for ghazal, feels Ghazal maestro Jagjit Singh.

Ghazal implies beautiful poetry and soft singing. Today people listen more to hard music. Ghazal can flourish once again but it needs to be promoted well, says Jagjit Singh, who popularised ghazals.

"People often feel ghazals as past and forgotten regime, but they are immortal and so is its singing. People still like to listen to Bade Ghulam Ali khan, Mehdi Hasan and Begum Akhtar. Good and melodious music can be popular in any era." says Jagjit.

"Ghazals can be saved if Hindi and Urdu languages are taught in schools. The audience for ghazals is going down because the new generation does not under stand much Urdu," he says.

On why the secong generation of ghazal singers is not coming forward, Jagjit rues, "You have to work hard to achieve something in life and in Ghazal singing riyaz is very important. Nowadays people are launching albums without having formal training in music."
"Pop and Remix were never a threat to Ghazal. But the need of the hour is to preserve ghazal, one of the finest form of singing."

The singer of "Yeh Kagaz ki kasthi woh barish ka pani, Bat niklegi to phir door talak jayegi and Dil Gham ka fasana has no problem with songs like Ishq Kamina, but prefers to stay away from this leauge.

"I don't see any harm if someone sings these songs. But I am not going to sing these types of songs. I am not criticising anyone, " he says.

"But I believe that melodious and good music is long lasting," Jagjit says.

Who after Jagjit Singh? This question may have given many sleepless nights to the Ghazal fans, but the maestro is not worried and he says that this wonderful art will survive and retain its place in the world of music.

"I am not the last one. New singers will soon come forward and Ghazal would be more popular than before. I am optimistic."

Jagjit Singh says he is very fond of film songs and even he recently launched an album of his favourite Bollywood songs.

"I like Hindi film songs. Whenever I get and opportunity, I sing for films," he says.

http://www.hindustantimes.com/news/181_1213391,00110005.htm

Sham-E-Jigar honours poet Jigar Jalandhri

Express News Service

Patiala, January 24: The Rotary Club Patiala, the National Theatre and Arts Society (NTAS) and Kalakriti Patiala, jointly organised a ’ sham-e-jigar’, an evening of music and poetry. The evening was dedicated to poetry and philosophy based on the works of the renowned Urdu poet Janab Jigar Jalandhari on his 70th birth anniversary.

Rotary president S.C.Sharma, welcoming the guest of honour Dr Naresh Raj, director health of Punjab State Electricity Board, said the programme was organised to pray forthe well-being of Jigar Jalandhari, who went missing in June 2003.

He highlighted the art and philosophy of Jigar and recited a few couplets of the poet.

Earlier during the session, NTAS director Pran Sabharwal in his key note address dwelt upon various facets of Jigar’s life and quoted high comments of stalwart regarding Jigar’s works. Parminder Pal Kaur, director of Kalakriti, said Jigar had made rich contributions to Urdu poetry, while the PRTC chairman Ved Parkash Gupta and Jagjit Singh Dardi in their messages described him as a poet of love.

http://cities.expressindia.com/fullstory.php?newsid=115196

Here is link to the news story about Jigar's disappearance.
http://www.onlypunjab.com/latest/fullstory-newsID-720.html

International Urdu meet to be held in March

* Maestros of Urdu performing arts to participate

Staff Report

ISLAMABAD: World-renowned artists, poets, writers, scholars and researchers of Urdu language would participate in an International Urdu Conference scheduled to be held in the federal capital from March 9.

President General Pervez Musharraf has been requested to inaugurate the conference. Maestros like Gopichand Narang, Quratul Ain Haider, Professor Shamsur Rehman, Jagjit Singh, Gulzar, Javed Akhter, Shabana Aazmi, Iqbal Bano, Zia Mohiuddin, Tina Sani and Nighat Chaudhry are expected to attend the conference.

The four-day conference ‘Urdu hai jis ka Naam’ is being organised by Grapevine Communications in collaboration with the Capital Development Authority (CDA), Academy of Letters, the education and culture ministries and the National Language Authority.

Members of the organising committee, including Talat Azim, Syed Shamoon Hashmi, Naveed Siddiqui, Kishwar Naheed, Ahmad Faraz, Iftikhar Arif and Akhter Waqar Azeem addressed a joint press conference on Tuesday to give details of the conference.

They said the basic objective of organising the international event was to revive the golden language by persuading Pakistani youth to adopt Urdu in modern environment. Delegates from India, Russia, Japan, Germany, China, England and the United States will participate in the conference, they said.

The conference would promote the performing arts related to Urdu in a fascinating manner to attract the youth. It would encourage new talent to choose careers in their fields of creative performing arts.

The organising committee has arranged enthralling programmes for the four-day conference from Mehfil-e-Mushaira to food-festival. The four-day Urdu gala would provide people an opportunity to get the real flavour of Urdu culture.

The sessions to be held during the conference include Language and Culture, The Art of Storytelling, The Great Urdu Poets, The Changing Colours of Urdu Journalism, Script Writing for Radio, Film and TV, Literature for Women and Language and Process of Learning.

A unique Mehfil-e-Mushaira will be held at Daman-e-Koh where well-known poets will recite works of legendary poets. An epic presentation of the evolution of Urdu language will be presented in seven stages. All the eras will be represented by fashion, music, poetry of each stage with choreography featuring top models and designers.

The ‘Life of and Times of Amir Khusro’ and ‘Aik Shaam Ghalib-o-Faiz kai Naam’ are two important segments of the conference. The organisers have also planned to arrange a grand book fair where classical as well as contemporary writings will be put on sale at reduced prices. A further attraction will be added by inviting some writers to autograph their books.

Programmes like Urdu film festival ‘Nautanki Mela’, a food festival and art exhibition would add colours to the conference.

The organisers hoped the conference findings and recommendations would help Pakistan government to make improvements in syllabi at all levels. The organising committee decided that Kishwar Naheed, a known Urdu poetess, would arrange and supervise literary sessions of the conference. Ahmad Faraz, known poet and head of National Book Foundation, would supervise the book fair.

http://www.dailytimes.com.pk/default.asp?page=story_19-1-2005_pg7_41

Shakespeare in Urdu

Urdu version of ' Julius Caesar" of Shakespeare published


ISLAMABAD Jan 19 : The most compelling translation of famous drama of William Shakespeare " Julius Caesar' has seen light of the day.


Zeshan Ahmed Malik who is a student of Law and son of a prominent Judge Khadim Hussian Malik has translated it from English into Urdu. Renowned Professor of English from NUML University, Sajad Haider Malik, has written a very catchy and comprehensive foreword of the book. Professor Razi Abidi of the same University from Urdu department has written a very lucid and though-provoking introdcution of the tranlator and his mastery over Urdu and English. This Rs. 250 priced book is published by Izhar Sons Urdu Bazar , Lahore.


Literary circles and figures have highly appreciated this commendable effort of Zeshan and extended a word of advice to him to continue this labour of love in the interest of both the languages and their ardent readers.

http://www.pakistanlink.com/Headlines/Jan05/19/12.htm

Crucial role of Urdu-speaking Muslims

By BALRAJ PURI

MQM leader Altaf Hussain, during his recent visit to India, reiterated his
statement which he made in his earlier visit that the partition of India
was the greatest blunder in human history . In essence, it divided the
Urdu speaking Muslim community which he represents and among whom the
movement of the partition had maximum support, into three countries.

Some years back I met MQM leaders in London. I told them that while I
concede that a girl's loyalty, after her marriage should be to her in laws,
her emotional and cultural ties with her parent's home need not be snapped.
My analogy appealed them to very much as it aptly summed up their dilemma.
they confessed that their cultural roots lay in India--in Ganga-Jamuna
belt. The urge to belong to their roots was becoming stronger and stronger
over the years.

Dilemma of Urdu speaking Muslims has its own specificity, different from
the Muslim problem viewed from global, sub-continental, historical and
macro angles, which implies an inevitable oversimplification.

However, problems relating to specific time and space have often not only
some degree of autonomy but are closer to reality and provide much needed
corrective to long-term generalizations. Out of micro dimensions of the
Muslim problem, the current crisis of the Urdu-speaking Muslims is perhaps
the most significant- in itself as also as a clue to understanding the
wider problem.

The community has been victim of riots in Meerut, Aligarh and Delhi as also
in Karachi. It suffered a worse fate in Bangladesh where around 2.5 lakh
Bihari Muslims (as Urdu-speaking community is called there) are in refugee
camps whom nobody wants to accept. In all the three countries, the
community faces a similar crisis of identity and a similar charge.
Bangladesh does not forgive it for opposing its struggle for liberation.
Local communities of Pakistan do not forgive it for its continued nostalgia
for the land of its origin. Many Indian Hindus have not quite forgiven it
for having demanded the partition of the country.

Notwithstanding its present plight, the community had a unique
geo-historical entity. Drawn from diverse ethnic stocks, it was homogenized
and indegenised by a common political role and powerful Urdu culture. Under
the impact of the two greatest civilization of the world — ancient Indian
and modern Western — its intellectual and cultural attainments are almost
unparalleled by any other Muslim community of the world. Though a minority
in its own region, it materially shaped the religious and political role of
Islam in the entire sub-continent. The Red Fort, Taj Mahal, Ajmer Sharif,
Deoband and Aligarh represent political glory, aesthetic achievement,
spiritual centre, seat of religious learning and symbol of modern Muslim
resurgence respectively not only of the Urdu region but also of the Muslims
all over the sub-continent.

In its hey days, the community shared power with the non- Muslim elite of
the heartland region of India, which no other Muslim community is known to
have done elsewhere, and with its help subjugated Muslim communities around
like those of Kashmir, North West and Bengal in the name of extending the
frontiers of Hindustan. Even today folk tradition of these peripheral
regions regards Mughals as aggressors. Some of the Hindu rulers also
revolted against the Central authority. But revolts of both communities
were more regional than communal.

The Mughals and the Urdu-speaking Muslim aristocracy came to represent not
only the central authority but also a spirit of pan-Indian patriotism. It
was therefore not an accident that Bahadurshah Zafar became the natural
choice for leadership of the first war of India's independence in 1857. The
end of the Mughal Empire was a traumatic experience for the ruling Muslim
elite. From a dominant community of the heartland, it stepped into the role
of a leading elite of the pan-India Muslim community. But in its new role,
it could not settle terms with the emergent Indian nationalism, defined in
Hindu religious idiom and with the expanding role of the more numerous
communities of the Hindus in the national stream.

Separate homeland

The attempt to redefine Indian Muslim identity in Pan-Islamic terms, though
encouraged by Gandhi, was rebuffed by the collapse of the Khilafat. It is
obvious that the identity problem was not so acute for those Muslims who
were in a majority. But minority Muslim communities, of which the
Urdu-speaking community was the most vocal, sought an answer to their
identity urge in a separate homeland.

Far from consolidating the Muslim identity, the formation of Pakistan split
it and the worst victim of the split was the Urdu-speaking community. Its
dilemma was tellingly demonstrated during the Indo-Pak wars of 1965 and
1971 when it learnt what it meant to be divided into two-and later
three-different nation states with conflicting claims of patriotism.
Loyalties of the community were heavily strained.

The people who comprise the present Pakistan were never too deeply enthused
by its ideology. The Muhajirs as the Urdu-speaking migrants to Pakistan are
called were the most faithful followers of that ideology. They supported
the Muslim league and later the Jamaat-I-Islami to demonstrate their belief
in the primacy of religious identity and disapproval of ethnic, linguistic
and regional loyalties. Those who were in the then eastern wing of Pakistan
never wavered in their loyalty to united Pakistan during the revolt of
Bangladesh. But while Bangladesh treated them as traitors; Pakistan refused
to accept them. Ironically, loyalty of the other part of the same community
who had migrated to the western wing of Pakistan also came to be suspected
by every other community there.

A liberal Pathan leader like Mr Wali Khan said, during his visit to India,
that if Muhajirs were unable to adjust themselves in Pakistan, they should
return to the country of their origin. A Sindhi leader, Pir Ahmad Bux had
retorted that if "Urdu wallahs had their way and India was willing to admit
them, Karachi would overnight be denuded of 70 percent of its population.
"A Sindhi daily Hilal-e-Pakistan described them as "virtual Indian agents
who should be sent to India".

Having come to clash with other Pakistani nationalities separately, now a
joint Punjabi-Pathan front is threatening their physical existence in
Karachi where most of them are settled. Ethnic assertion of others, says
the Muhajir Qaumi Mahaz leader Khalid Sultan, "made us aware that we have a
separate, cultural, historical and linguistic identity from other
nationalities of Pakistan". Having failed to discover an Islamic melting
pot in which all ethnic identities would dissolve, the Muhajirs too
demanded their recognition as one of the five nationalities of Pakistan and
a separate homeland within the country which they called Urdu-Pradesh, to
revive their nostalgia for U.P. the land of their origin.

Nostalgia for the mother country and a sense of pride for their roots are
becoming as powerful among the Muhajir as among any other Indian community
settled abroad. Rais Amrohi, the doyen of Pak-Indians, as he preferred to
call his community, was proud of the fact that "our ancestors gave to the
sub-continent one of the greatest civilizations of the world". He is
equally proud of the delta land between the Ganga and the Jamuna on which
flourished "the great edifice of the Indo-Islamic civilization". If four
other nationalities like Punjabis, Pathans, Sindhis and Baluchs can claim
their homeland in Pakistan Rais Amrohi asked, "What is wrong in the demand
of Pak-Indians for recognition and having its own homeland." Further a
confidential survey conducted by the central government of Pakistan quoted
by the daily News some years back revealed that broadcasts of Urdu service
of All India Radio were heard in 90 per cent homes in Karachi. Asked why
they were switching to the enemy radio, some of the listeners replied "this
is the only source of correct pronunciation of Urdu for their family
members, especially children."

Such assertions are being regarded by the compatriots of the Muhajirs as
disloyalty and even treason. As alienation of Muhajires from other
nationalities increased, their plight worsened. India should not remain
unconcerned about their plight, not only from humanitarian angle but also
because they are the largest NRI settled abroad.

The experience of the Urdu-speaking Muslims in the third country of the
sub-continent viz India is hardly happier. The first and foremost casualty
was of Urdu language, which was dislodged from the status of dominant
language of culture and politics in its homeland. They were the main
targets of the riots in places outside their own region like Bhiwandi where
they had migrated. Even in case of Gujarat, the epicenter of the communal
trouble was in the U.P. The basic problems of the community in India is
similar to that in Bangladesh and Pakistan viz of its urge for identity and
of its adjustment with the requirements of other communities and of the
national identity. But there is a vital difference. In India, the community
is asserting its religious identity while in other countries of the
sub-continent; it is asserting its cultural identity. Muslims like any
other human beings need and belong to a multiplicity of identities; out of
which religion and language are the most important basis of identity
formation in the politics of the sub-continent. That identity becomes
pronounced at a time, which the people perceive to be threatened. Thus
Muslims of Kashmir asserted their Kashmiri identity in 1947 and are now
asserting their Muslim identity. Likewise Muslim Bengalis asserted their
religious identity, against their colinguists in 1947, but asserted their
regional-cultural identity in 1971.

Siege mentality

As long as the Urdu-speaking Muslims suffer from a siege mentality, they
would not be able to grow in all dimensions and unfold their cultural
potentialities. But converse is also true. If their cultural potentialities
are unfolded, it would be easier for them to get adjusted with other
communities and feel free from the siege.

While it is important to discuss the role and obligations of Muslim
identity in a secular India, it is equally important to know the needs and
urges of the components of its identity and its cultural and ethnic
dimensions. In fact a view from the sub-regional angle may be further
instructive; to rediscover and replenish grass root level integrating
forces e.g. folk tradition, legends, local faqirs and saints and even
innocent superstitions. Some institutional innovations might be needed to
strengthen such grass root forces. It is certainly not easy to remove all
accumulated prejudices, fears and suspicions between the two major
communities of India to resolve all contentious issues like the dispute in
Ayodhya. But a beginning may be made with another approach at another
level, besides what is being customarily done.

Taking note of the current deep psychological and political crisis of the
Urdu-speaking Muslims in the changed sub-continental perspective, their
indegenisational compulsions, and potential of a pluralist democratic
polity, a fresh agenda may be drafted for an inter-community dialogue at
micro-regional level. Mush certainly needs to be done by this vital segment
of the Muslim community in learning from lessons of the last over half a
century, if not more, properly analyzing its national and sub-continental
dilemma and redefining its role and identity in an idiom that is understood
and appreciated by others and in a manner that revives its creative
potentialities. Similarly, Hindus too, need to outgrow their obsessions
about a simplistic view of a monolithic and transnational character of
Islam and its extra-territorial loyalties and update their understanding of
the ethnic, cultural and regional aspirations of the core of the Indian
Muslims community.

In particular, three vital facts about the Urdu-speaking Muslims must be
noted. Firstly, there is now no other Muslim society in the world which is
intellectually and culturally superior to them and thus able to be a source
of inspiration and loyalty to them. Pakistan has, in any case, lost that
status. Secondly, their cultural roots lie deep within India and they are
as much in need of continued cultural nourishment as any other people are.
Thirdly, Urdu speaking Muslim community could possibly be the most vital
bridge between India and Pakistan. In the interest of friendly relations
between the two countries, this bridge needs to be strengthened.

Such factors should encourage an attempt, to arrest the present drift and
correct an aberration in the behaviour of the Ganga-Jamuna delta, the
original home of the Urdu speaking Muslims of the subcontinent, that had
deflected the course of the great Indian civilization about a century ago.


Source: The Milli Gazette, 1-15 December 2004, p. 9

Urdu centre fighting for survival

Here at Urdustan, we like to present positive news and see how we can help in the development of Urdu; but sometime it is important to know what Urdu is up against, and how systematically doors are locked for Urdu.




Propped up: A view of the library of the centre


by Ambika Sharma


Established as a nodal centre to impart Urdu training to the in-service teachers of Himachal Pradesh having Hindi background, the Urdu Teaching and Research Centre (UTRC) at Solan is fighting for its survival today. Opened on a special request of the state government in 1973, the frequently changing education policy of the state has done more harm than good to it.

This has not only reduced the total number of teachers receiving Urdu training here, but also put a question mark on its very existence. Urdu was initially taught as a compulsory language along with Hindi in the state. As a result, there was a huge rush of admission seekers for the ten-month course, but with the government making a certain change in its policy in 1982, whereby students could opt for either Urdu or Sanskrit in class VIII, the demand for acquiring training in Urdu went down sharply.

The Principal of the college, Dr Jog Raj, who has been watching its decline since 1995, said it had been done without the consent of the Urdu centre, violating its policy based on an understanding with the government. To add to its peril, the government brought another change in its policy and introduced Sanskrit as a compulsory subject for class VIII, while Urdu was reduced to the status of an optional subject for the ninth and tenth classes. This, he believes, did maximum harm to Urdu learning, as students preferred learning Sanskrit in higher classes to opting for an altogether new language, Urdu.

The centre, which was set up in 1973 with 51 teachers from Himachal Pradesh, saw its worst stage in the 1993-1994 session when only three students — two from Himachal Pradesh and one from Rajasthan—received training here. With the number of trainees from Himachal Pradesh having come down, the centre has not been able to justify its annual expenditure that runs in crores of rupees. The centre also recruits teachers from Delhi, Rajasthan, Uttar Pradesh, Chandigarh, Bihar, Haryana, Manipur, Assam, Orissa, etc. The centre now has 29 teachers on its rolls.

Expressing concern over the falling strength, the principal says: “The government has not been able to keep its promise of providing the centre with about 95 per cent of the teachers from Himachal Pradesh for training as per its policy. While this has forced the centre to approach recognised private schools to get their teachers trained, nothing much is being achieved by resorting to such measures.”

This is in spite of the fact that the centre bears the entire cost of granting salaries as per scale to those being trained. The salaries are in addition to a monthly stipend of Rs 800. The cost of boarding and lodging incurred on these teachers is also borne by the centre. While this has led to saving of funds incurred in lieu of salaries of teachers in the state, there are few takers for the centre today.

Not only have the efforts of the centre to promote learning and teaching of Urdu received a jolt, but also the teachers after receiving training here are often transferred from a high school to a middle school that doesn’t teach Urdu. This again is a violation of the established policy.

Apart from these handicaps, the major problem confronting the centre is the dilapidated building from which it is run. Besides, being declared unfit for habitation, the building has insufficient space for running such a centre. The two-odd classrooms barely manage to handle the strength. While this makes the task of a teacher more difficult, the ambience associated with teaching remains largely amiss. The phonetics laboratory, which has specialised equipment for learning the language, remains largely unutilised due to space constraints.

The centre has 20 booths for accommodating as many students. The fact that the majority of its equipment could not be installed for lack of space has led to rusting of the costly equipment in the storeroom. In the absence of enough space, nor can a monitor be installed for viewing films on Urdu studies.

Leaking roofs does more harm to the equipment and books. A few narrow rooms house the collection of over 10,000 books on various subjects, including linguistics, language teaching, literature, etc. A worn-out wiring with little space to accommodate just two chairs comprise the reading space in the libraries.

Hostels are located away from the centre, which is another cause for concern. The centre has been trying to get a better accommodation, but it has failed to effectively pursue its case before the state government, which has chosen to ignore the issue.

The Principal fears that if the present situation continues, the centre may soon be shifted to another state like Andhra Pradesh that has shown much interest in it. While this would devoid the state of a prestigious centre of learning, it would also put an end to promotion of Urdu in Himachal Pradesh. When asked if an alternative land could be allotted to the centre in case it applied to the district administration, the Deputy Commissioner, Mr Rajesh Kumar, said the problem could be solved if the centre as well as the administration put concerted efforts.

http://www.tribuneindia.com/2005/20050111/edu.htm#1

Dr. Tanveer Ahmed Alvi

We earlier reported that Dr. Tanveer Ahmed Alvi was selected for Bahadur Shah Zafar Award, here is a profile of the man and his work for Urdu.
http://www.urdustan.net/2005/01/bahadur-shah-zafar-award-for-2004.html





Urdu is considered one of the sweetest languages of the world. It is spoken by about 104 million people around the globe. Its birth was the direct result of the synthesis between the invading armies of Mahmud of Ghazni with the civilian population of Indian cities. The word Urdu itself means "Lashkar", derived from the Turkish language meaning armies. The people of Delhi have called it "Delhvi" or "Urdu-e-Mualla". There are various theories where exactly it was born. One theory is that it originated in "basti" of Nazamuddin of Nizamuddin Aulia and Amir Khusrau.

It is a language full of beauty and grace, as if, tailormade for literature. For generations, Urdu has been closely associated with the man on the street and his emotions. That was, perhaps, the reason why in course of time Urdu emerged as a popular lingo. Urdu produced many scholars and literary figures. Many excelled, acquired name and fame while some remained little noticed. There were a few who just withered away because they did not get the type of patronage they should have. Recipient of Urdu Academy's prestigious Bahadur Shah Zafar Award for 2004, announced last week, Dr Tanveer Ahmed Alvi is one less noticed litterateur and scholar.

In his late seventies, Dr Alvi lives in a rented house in "Chuddiwalan" in the Walled city of Delhi, not very far from the "haveli" of the Mirza Ghalib. He has done extensive research on every aspect of the celebrated poet's work and translated Ghalib's Persian letters into Urdu. His critical analysis has thrown new light on Ghalib's poetry, say critics.

Ailing currently, Dr Alvi spoke to this columnist, talking about his work and life . "I am happy to have received the Bahadur Shah Jafar Award for which I express my gratitude to my friends and well wishers". Though indisposed, he has been able to complete six or seven books and currently revising them before they are sent to the press.

The new books include - "Traditions of Urdu Poetry", "Ghalib's Persian poems" and "Our Cultural heritage in South West Asia". His yet to be published work relates to culture, history, Sufism, literature and religious studies.

Dr Alvi never tried to project himself, never hankered after money or talked about his voluminous work but dedicatedly and silently pursued his literary work. He simultaneously taught Urdu at Delhi University for about four decades with a brief stint at Jammia Millia, says Meem Afzal, Vice-Chairman of Urdu Academy, and a student of Dr Alvi. He never canvassed for himself and, possibly, that was the reason that he could not become Professor in the Urdu Department and retired as Reader.

Afzal says that Dr Alvi has been "a living encyclopaedia of Urdu literature" and his students virtually adored him. "The urge to learn is never ending in him and he is inquisitive like a child".

A former Member of Parliament of leftist leaning, Meem Afzal recalls: "Years back, Dr Alvi asked me to define the concept of communism for him and what this ideology stands for. It took a long time for me to explain to him what socialism and communism stood for, its evolution and objective. It is for the amelioration of the living standards of the toiling masses. Dr Alvi was finally impressed and said any young man will be impressed by these high sounding concepts". Those were the days when socialism had become a craze with young men in India.

Initially, Dr Alvi began writing in contemporary Urdu newspapers and periodicals and became a versatile writer, critic and poet. He is not only a scholar in Urdu but well versed in Persian and Hindi too. An area where he has excelled concerns work of Sufi poets, historical and cultural background of Sufism. So much so that he has come to be known as an authority on Sufi literature.

Among his notable work is translation of a Perisan book into Urdu, acquired from Shah Alam Sani, great grandson of Bahadur Shah Jafar. The book is about Mughal history and last emperor of the Mughal dynasty.

Another book is about Jehanarrah, daughter of emperor Shahjahan. Dr Alvi's translation of Khusrau's work in Hindi — "Mahakavya" — is a valuable document and widely appreciated. "My Hindi is quite update", he says.

Rare are persons like Dr Alvi. The Urdu Academy has done a commendable work by honouring him.

http://www.tribuneindia.com/2005/20050109/edit.htm#3

Gujarat Urdu Award

It's a pity that award given by Gujarat Urdu Akademi has a Hindi name, nothing against Hindi but ...

Urdu scholar bags award

Dr Saiyed Ashraf will be presented Gaurav Puraskar for 2004 by the Gujarat Urdu Sahitya Akademi.

Express News Service

Ahmedabad, January 2: URDU-Persian scholar Dr Saiyed Waheed Ashraf has been named recepient of the Gaurav Puraskar 2004 by the Gujarat Urdu Sahitya Akademi. The award will be presented to him in the last week of this month at a special function, to be held in Vadodara.

Hailing from the family of well-known Sufi saint Saiyed Ashraf Jahangir Simnani, Ashraf (72) was born in Kichhauchha Sharif in Uttar Pradesh and moved to Gujarat after doing his MA and Ph D from Muslim University, Aligarh.



He taught Persian language for six years at the M S University before joining the University of Madras where he taught for nearly 15 years. Saiyed has written a dozen books on poetry, mysticism and religion.

A large number of followers throng his house for spiritual guidance. Reacting to the award, he said: ‘‘It is a good feeling that the Akademi is felicitating me. I had received the President’s Award at the hands of late Dr Shankar Dayal Sharma in 1995 prior to this,’’ he said.

‘‘I am currently trying to get my next book published, which is a bilingual book, in Persian and English,’’ he said. But for an accident in which he was injured, the book would have been published long ago with the help of funds from the Indian Council of Historical Research, he said.

Akademi president Waris Alvi said the Gaurav Puraskar comprises Rs 25,000 in cash, a shawl and a plaque. ‘‘He is a deserving scholar who is little known here at present because of his long stay in south India,’’ Alvi said.


http://cities.expressindia.com/fullstory.php?newsid=112672

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Bahadur Shah Zafar Award for 2004

[India News]: New Delhi, Jan 1 : The Urdu Academy's Bahadur Shah Zafar Award for 2004 has gone to eminent litterateur and scholar Dr Tanveer Ahmed Alvi.

The award, carrying a cash prize of Rs 1,11,111, a shawl, a plaque and a citation, is being given to Alvi for his lifetime services to the cause of Urdu language and culture, the Urdu Academy announced here today.

It will be presented at a function here later this month, the Academy said in a statement.

Twelve other awards of Rs 21,000 each, a shawl, a plaque and citation were also announced today for outstanding contribution to Urdu language in Delhi.

The Delhi-level winners include Mehmood Hashmi (Criticism), Balraj Verma (Creative Writing), Waqar Manvi (Poetry), Aziz Burney (Journalism), Surjeet Singh Lamba (Linguistic Integration), Yogendra Bali (Translation), Moin Ejaz (Humour and Satire), Rais Siddiqui (Urdu Electronic Media), Rahat Sultana (Best Teacher, Senior Schools), Riazat Ali Shaiq (Best Teacher, Primary Schools) and Zakeeruddin (Calligraphy). PTI

http://www.newkerala.com/news-daily/news/features.php?action=fullnews&id=53561