(Following is the text of an article, ‘The Mushaira Before And After Independence’, by Anand Mohan Zutshi Gulzar Dehlvi in the Independence Day Number, 1970 of The Socialist India.)
Internationally there is no parallel to the peculiar and interesting phenomenon of Urdu language and literature popularly known as the Mushaira. It is a poetical symposium, an assembly of poets for recital of self-composed Urdu poems.
An inheritance of Indo-Iranian culture, the Mushaira tradition reflects the composite character of Indian culture, In its present form, it emerged out of Hindu-Muslim unity, specially under the Mughal influence in Urdu poetry.
From Khilji to Akbar and Akbar to Shahjahan, the Mushaira was confined to Persian poetry by Indian poets. But in the period from Dara Shikoh to Bahadurshah Zafar, Mushaira was adopted by Urdu poets also.
The first gathering for such a poetic recital was held in the court of Shahjahan, when Dara, the Crown Prince, introduced Pt. Chander Bhan, a Hindu Brahmin, in the Emperor’s court.
During the twilight of Moghuls, the Mushaira tradition had already become an integral part of the court-culture of Indian Nawabs and feudal-lords.
In the courts of Sirajuddaulah, Wajid Ali Shah and Bahadurshah Zafar, himself a great poet – the Mushaira took a golden turn. Nawabs of Rampur, Loharo and Bhopal and the Nizam of Hyderabad also contributed towards its enrichment.
The Mushairas, thus, became the centres of language and literature; philosophy and criticism; art and craftsmanship. Even before the First Indian War of Independence in 1857, many princely states held regular Mushairas, attracting great intellectuals and poets to their courts.
Some luminaries and immortal Urdu poets, thus, allied themselves with one or the other court in various parts of the country from time to time. Internationally well-known poets like Mir, Insha, Ghalib, Daagh, etc., were products of this court culture.
Simultaneously, the Hindu giants of Urdu poetry were also coming up. They were second to none in calibre and stature. In fact, poets like Rai Tika Ram Tassalli, Banvarilal Shola and Pt. Dayashankar Naseem, exemplify the secular character of our composite culture.
During the British period, the horizon of Urdu poetry expanded even more. The Indian national movement, under the leadership of Gandhi, had infused the spirit of patriotism and urge to fight for the country’s freedom in Urdu poetry.
Already, between 1870 and 1930, nationalist poets like Akbar Allahabadi, Iqbal, Afsar Meeruti, Brij Narain Chakbast and Josh Malihabadi, had entered the national scene. As the freedom movement got more impetus, this tradition was further strengthened.
The period between 1930 up to the dawn of freedom was, perhaps, the golden period of Urdu poetry. Poets like Firaq Gorakhpuri, Faiz Ahmed Faiz, Ali Sardar Jafri, Makhdoom, Pt. Anand Narain Mulla, Saghar Nizami, and Majrooh Sultanpuri illuminated the Urdu literary scene during this period. They were followed by the comparatively younger generation of poet-patriots such as Sahir Ludhianvi, Umar Ansari, Jagannath Azad and Gulzar Dehelvi.
There was another group of Urdu poets, mostly unconcerned with politics, which prevailed in the Urdu poetry of this century. These included poets who wrote on universal human interest, subjects in the romantic, classical as well as traditional styles.
These include Aziz, Yagana, Siraj and others from Lucknow; Pt. Jagamohan Nath Raina Shauq, Seemab, Ahsan and others from other parts of U.P.; and Pt. Brij Kishore Zutshi Shor, Agha Shair Qazilbash, Allama Pt. Tribhawan Nath Zutshi Zan and others from Delhi.
This was followed by a supporting younger generation comprising Munawar, Arsh, Shakeel Badayuni, Shafri Hoshiarpuri, etc. They have all enchanted and inspired thousands of people in India for over 40 years and participated in over 1,000 to 1,500 Mushairas, all over the country during their poetry recital-careers.
When Freedom was achieved in India, these Mushairas came to the forefront as a mass media of communication.
The two Mushairas, in the end, are worth mentioning. The first is historic and is known as the “Jashan-e-Jamhooriat-Mushaira,” held at the historic Red Fort, for 4 days in February, 1950, on India’s becoming a Republic.
Sir Shankar Lall, Shri Shankar Pershad, ICS, Mr. M. S. Bedi Sahar, Sahir Hoshiarpuri and Gulzar Dehelvi were among the founder-organisers and Executives of this gigantic venture.
This Mushaira was inaugurated by Jawaharlal Nehru. No second event worth the name has yet taken place thereafter during these last 20 years.
The second historic Mushaira was held by Gulzar Dehelvi on December 7, 1950, at the Rashtrapati Bhawan, which was presided over by Dr. Rajendra Prasad, the first President of the Indian Republic, under the auspices of the Anjuman Taameer-e-Urdu, an organisation wedded to consistent and selfless service of Urdu.
This was the first Mushaira, held after 104 years, which was attended by many heads of the Indian States. The last, prior to this, was held only in 1846 at the Red Fort, during the time of Bahadurshah Zafar.
Since then, M. S. Bedi Sahar, Gopi Nath Aman, and Gulzar Zutshi are, in one way or the other, associated with the national Mushairas of Independence Day celebrations, Republic Day celebrations, Gandhi Jayanti celebrations, and other big All-India or Indo- Pak Mushairas and cultural events.
The culture of Mushairas has been taken to the Shrine of Dargah Hzt. Khwaja Nizamuddin Aulia, at the Urs celebration, which have become international gatherings during the last 22 years.
Eminent personalities like Nehru, Rajendra Prasad, Dr. Zakir Husain, Shri Lal Bahadur Shastri, Shri V. V. Giri, Smt. Indira Gandhi have all graced these gatherings.
The list of foreign personalities who have visited these cultural gatherings is very long. King Saud and Shah Faisal of Saudi Arabia, King of Iran; King of Afghanistan, President Nasser of U.A.R.; President Arif of Iraq are some of them to have attended these Mushairas.