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Regular beginnings of Urdu prose started from Deccan. Of course, the language of the dialect reached there from the northern India of the century. These soldiers were all kinds of people; they were also Sufis and different professionals. They all took with them a slang of speech. Many of them settled in Sufi, Darwish, businessmen, and professionals and spoke the same language which is today called Urdu. The language was influenced by Punjabi, Haryana and Khadi dialects and included many Arabic and Persian words. It was used in Hindi, Indian, Danish and different names.
Another incident similar to this happened in the 14th century when Muhammad Tughlaq made his fortress by giving the name of Dawgari to Daulatabad. Most of the inhabitants of Delhi had to meet with him shortly after. But there was a large number of Sufis, poor people and other people who decided to settle there. Thus, the mixed dialect of the Northern India, which was later called Hindi, Indian, Dakni, was set for the second time in Deccan. Had the chance
By the end of the fourteenth century, the Burmese Empire would be established in the Deccan. The language of the Roman Empire, called Urdu today, had a wonderful opportunity to flourish under the shadow of the Burmese Empire. History tells us that this language was used for official purposes. Sufis have been instrumental in popularizing it there.
The first of these Sufis is the name of Khwaja Banda Nawaz Gesoudraj. They traveled a long way to normalize their love for God. Arriving at Gulbarga from Delhi in 1339, a large circle of his devotees was born to whom he preached. The language of this sermon was a common language spoken at that time, called Hindi or South and today is called Urdu. His sayings and teachings also shaped the writing so many books came into existence but were ruined at the hands of the times. There is a book called ‘Mujahideen’, which is named after him, as well as “hunter-gatherer” and “recitation”, and many other books are also mentioned, but the majority view that they were written at a later time and Wrongly attributed to Khawaja Nawaz Nawaz. His son Akbar Hussaini is said to have written many books on the subject of Sufism but this is not certain.
It is undoubtedly true that Bijapur, an elderly maternal grandfather of mine, Shams-ul-Ashaq, became the focus of his preaching work. On the instruction of his mentor, Kamal Biabani, he recorded his preaching skills in the language of ordinary spoken language, Urdu. The most important of them is “Marghob al-Qalobe”. My son continued the series started by his son, Burhan-ud-din Janam. “Kalimah-ul-Haqqiq” “Hasht-e-Sa’il” and “Zikr Jali” were his prose. Are authored. They speak their language somewhere Gojri and somewhere in Hindi. Their son, Khalifa Aminuddin Uchiha, continued his family’s style of preaching. Monuments were set up in various places in southern India. The love of the Sufis spread far and wide, and with this the early form of Urdu promoted great prosperity in Deccan. After Aminuddin Higher his disciples performed valuable service.
The seventeenth century can be called a milestone in the promotion of Urdu prose. Since the middle of this century, a renowned poet and prose artist, Kubi has enriched Urdu literature with the invaluable wealth of his creations. All juice “. In fact, it cannot be called authored because it is written in front of a Persian book. It is a parable. Has been done. By embracing beauty and love, intellect and heart, heart and eyes, a story is presented that teaches moral education. The style of all the juice is subtle but at the same time it has extraordinary simplicity and charm. The reason is precisely what he wrote: “Today, no one lives in this place, in India, in Hindi, this verse, the verses, the poems and the prose, they say,” No one is living in this plant. Golia, thus unleashing the knowledge of the Unseen, is the epitome of the ancient Urdu prose of Kubi’s “sub-juices”, both in content and style.
After all the juice in Deccan, poetry was continued. Small books were written on topics other than religion and mythology. These translations were not made directly from Persian but from these books, they did not receive any special literary title.
On the other hand, the popularity of Urdu in North India continued to increase. As a language of speech, it gained such a position that no other language was competing with it. In the time of Aurangzeb and Bahadur Shah Zafar, Mir Jafar Zutli spoke in a mixed language of Persian and Urdu, with humorous style poems or such small phrases and phrases in his prose prose. Proof of popularity and energy began to emerge.
Fazl Ali Fazli’s “Karbal Katha” is the first North Indian prose book, completed in 1731. Fazli reviewed it 17 years later. It was read that was not understood by the common people. Fazli moved it into the language of the people. It contains a unique description of the events and martyrdom of Karbala. But inadvertently, he presented a book that stands as a milestone in the evolution of Urdu prose.
Many words of Persian Arabic have been used in the Karbala Katha. One reason is that it is not possible to avoid the words of Persian Arabic in a religious book. The words of these two languages were often used. Some words and phrases of South Urdu are also found in the Karbala Katha.
One of the most important examples of ancient Urdu prose is Sauda Dibchah, which he wrote on his collection of heritage. It has a profound influence on Persian prose. Sauda had also transmitted Mir Taqi Mir’s poem “Flame Love” into Urdu prose, which is no longer available, so no comment can be made about it.
In the evolution of ancient Urdu prose, two translations of the Holy Scripture are also required. Shah Waliullah was a respected elder of Delhi. The idea was that the non-Arabic acquaintance could get acquainted with the demand of the Holy Quran. The province of Bihar has also done remarkable service in the development of Urdu prose. This is where Urdu prose and poetry samples begin to appear. Among them, Shah Emad Flowervi’s prose magazine, ‘Straight Path’, the appearance of ‘Prayer’ and Muhammad Ishaq’s magazine ‘Mita’ are particularly important.
The most important book of Urdu prose that came out in the late eighteenth century is Mir Hussain Ata Tahsin’s “Notarize Mosaic”. This is a translation of a Persian story by Chahar Darwish. He remained in Calcutta for a long time. He was the secretary of an English military officer. After returning to the province of this officer, Tehsin went to Faizabad. He had a good knowledge of Persian language and literature. Became affiliated. Hussein is the author of several Persian books, but the work that made him a living jihad is “nine-style minimalist.” His style is colorful and ambitious. The richness of the Arabic Persian words has made it difficult and incomprehensible to the general public. However, it cannot be ignored in the history of Urdu prose. This is a short story about the evolution of Urdu prose up to the eighteenth century. After that, Fort William College and Delhi College served immensely in the evolution of Urdu prose and it became a boom.