Pub Date : 2023-07-26DOI: 10.1163/26659050-12340033
W. Hakala
The translations in this special section of the Journal of Urdu Studies build on a small but growing scholarship in English on Urdu-language historiography and treatments of global or international topics. As Javed Ali Khan makes clear in his comprehensive study of early historical writing in Urdu, the global focus of the translations in this section is anticipated by earlier texts like the Tārīḳh-e Nādirī (1809–1810, prepared at the College at Fort William by Haidar Baḳhsh on the history of Nādir Shāh, with sections devoted to battles with the Russians and Turks)1 and the numerous translations prepared in the middle decades of the nineteenth century for the Delhi College. These include Tārīḳh Barrī aur Baḥrī (History of Land and Sea, author and date uncertain), on the history of navigation and maritime discovery, and the various translations prepared by Munshī Shiv Prasād, such as Tārīḳh-e Inglistān (History of England, 1849), on the history of England, and Tārīḳh-e Rūm (History of Rome, 1845), on the lives of Roman emperors.2 The growing number of publications appearing throughout the nineteenth century suggests intense interest among the Urdu-language reading public in a range of topics associated with what we would now call “world history” and a recognition by colonial educational authorities of their importance within curricula. Recent monographs by Megan Robb and Jennifer Dubrow consider the sophisticated and often creative ways in which Urdu print entrepreneurs were able to meet reader interest in international topics.3 The essays collected by James L. Gelvin and Nile Green in Global Muslims in the Age of Steam and Print (2014), particularly Homayra Ziad’s study of a 1929 Urdu-language narrative of a pilgrimage to Mecca,4 focus on the role that technologies such as the railroad, oceanic steamships, and lithography played in
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Pub Date : 2023-06-21DOI: 10.1163/26659050-12340043
Sherali Tareen
The text introduced and translated below represents a fragment from the narration and proceedings of an interreligious polemical festival known as “The Festival of Deciding (or Recognizing) the (True) God” (Melah-e Ḳhudā-shināsī) that was held for two consecutive years in 1875 and 1876 in the village of Chandāpūr in the Shāhjahānpūr district of the United Provinces (UP). More specifically, the translation below presents the discourses of the leading Muslim scholar who participated at this event also featuring major Hindu scholars and Christian missionaries, Muḥammad Qāsim Nānautvī (d. 1877), one of the founders of the prestigious Islamic seminary the Deoband Madrasa, on the questions of prophetic miracles and the normative status of Hindu avatars in Islam. Nānautvī’s discourse on these issues showcases an excellent example of the confluence of Muslim traditionalism and resoundingly modern logics of religion and history.
下面介绍和翻译的文本是一个宗教间辩论节的叙述和会议记录的片段，这个节日被称为“决定(或承认)(真正的)上帝的节日”(Melah-e Ḳhudā-shināsī)，于1875年和1876年在联合省(UP) Shāhjahānpūr区的Chandāpūr村连续举行了两年。更具体地说，下面的翻译呈现了参加这次活动的主要穆斯林学者的话语，也有主要的印度教学者和基督教传教士，Muḥammad Qāsim Nānautvī (d. 1877)，著名的伊斯兰神学院Deoband Madrasa的创始人之一，关于预言奇迹和印度教化身在伊斯兰教中的规范地位的问题。Nānautvī对这些问题的论述是穆斯林传统主义与宗教和历史的现代逻辑相融合的一个很好的例子。
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Pub Date : 2023-05-24DOI: 10.1163/26659050-12340039
Maryam Fatima
The following is an English translation of three essays by the late nineteenth-century Urdu novelist, historian, and essayist ʿAbd ul-Ḥalīm Sharar (1860–1926). In the essays translated here, Sharar offers commentary on contemporaneous world-historical events such as the dissolution of the Ottoman Empire (which had garnered huge public uproar in British India, later culminating in the Khilafat movement) and the “Great Game” in Iran that resulted in its bifurcation into Russian and British spheres of influence. These polemical pieces concerning major imperial changes of the early twentieth century oscillate between impassioned pleas to the colonial government to save Islamic empires from total ruin and rousing calls to action to the Muslim community to band together and save themselves. The first essay, “The Fall of the Persians” (Zavāl-e ʿAjam), reflects on the twilight years of Qajar Iran and presents “Islamic” Persia as the civilizational fountainhead of large swathes of Asia from “the Bosphorus to China.” The second essay, “The End of Ottoman Power” (ʿUṡmānī Sat̤vat kā Ḳhātimah), responds to the dissolution of the Ottoman Empire in 1912 by analyzing the material reasons for the triumph of Europe. The third piece, “The Democratic Spirit of the Arabs” (ʿAraboñ kī Jamhūriyat-pasandī), captures the style for which Sharar was primarily known: narrating history through entertaining stories for moral edification. Here, a short vignette about the Andalusian ruler ʿAbd ul-ʿAzīz and his gradual decline towards conceit, at the behest of his Gothic wife, is framed by a historical review of the many ways in which Islamic rulers avoided inadvertent polytheism by not using grand titles like sult̤ān and bādshāh for themselves. This is held up as representing the intrinsic democratic ethos of the Arabs which was forfeited by later Islamic rulers under the influence of Persian culture. These essays will be of interest to literary scholars and historians of twentieth-century India interested in imperial transitions. They preserve trends in Urdu historiography that were central to the fashioning of national publics, providing a window into negotiations of the place of Urdu and Indian Muslims in the world.
以下是19世纪晚期乌尔都语小说家、历史学家和散文家阿卜杜拉·阿卜杜拉·-Ḥalīm Sharar(1860-1926)的三篇文章的英文翻译。在这里翻译的文章中，Sharar提供了对同时代世界历史事件的评论，比如奥斯曼帝国的解体(在英属印度引起了巨大的公众骚动，后来在Khilafat运动中达到高潮)，以及导致伊朗分裂为俄罗斯和英国势力范围的“大博弈”。这些关于20世纪早期帝国重大变革的争议性文章，在向殖民政府慷慨激昂地呼吁拯救伊斯兰帝国，使其免于彻底毁灭和呼吁穆斯林社区团结起来拯救自己的行动之间摇摆不定。第一篇文章，“波斯人的衰落”(Zavāl-e)，反映了伊朗卡扎尔王朝的暮年，并将“伊斯兰的”波斯呈现为从“博斯普鲁斯海峡到中国”的亚洲大片地区的文明源泉。第二篇文章“奥斯曼帝国的终结”(Uṡmānī Sat ā vat kā Ḳhātimah)通过分析欧洲胜利的物质原因，回应了1912年奥斯曼帝国的解体。第三部分，“阿拉伯人的民主精神”(Araboñ kir Jamhūriyat-pasandī)，抓住了Sharar最初为人所知的风格:通过有趣的故事讲述历史，以培养道德。在这里，有一段关于安达卢西亚统治者阿卜杜拉·阿卜杜勒-阿卜杜拉·阿兹奇的小插曲，以及他在哥特式妻子的要求下逐渐走向自负的过程。这段小插曲是通过对伊斯兰统治者通过不使用sult ān和bādshāh这样的宏大头衔来避免无意中信奉多神教的许多方式的历史回顾来形成的。这被认为代表了阿拉伯人固有的民主精神，而这种精神在波斯文化的影响下被后来的伊斯兰统治者剥夺了。这些文章将对20世纪对帝国过渡感兴趣的文学学者和历史学家感兴趣。它们保存了乌尔都语史学的发展趋势，这些趋势对塑造国家公众至关重要，为乌尔都语和印度穆斯林在世界上的地位提供了一个谈判的窗口。
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Pub Date : 2023-05-24DOI: 10.1163/26659050-12340037
Osama Siddiqui
Muḥammad Ilyās Barnī’s (1890–1959) ʿIlm ul-Maʿīshat (The Principles of Economics) is an economics textbook that was published in Aligarh in 1917 and claimed to be the first book of economics in Urdu. In the chapter selected for translation here, Barnī narrates the history of India’s trade relationship with Europe, showing how European colonialism exploited Indian industry and gradually placed it in a position of economic subordination. The accompanying introduction to the translation provides a brief overview of Barnī’s life and works, placing the book in the context of his writings on Islam, ethics, and economics. It also situates the book in the larger context of Indian economic thought in the late nineteenth and early twentieth centuries, particularly within debates on poverty, protectionism, and Indian trade. Ultimately, the introduction argues that the study of economic thought and economic history in Urdu reveals a key facet of early twentieth-century language politics in India by highlighting the project of making Urdu a language of social scientific modernity, while also pointing to the development of a vernacular economic critique of empire that became increasingly influential in colonial politics at the turn of the century.
Muḥammad Ilyās barn ' s(1890-1959)《经济学原理》(The Principles of Economics)是1917年在阿里加尔出版的一本经济学教科书，号称是乌尔都语的第一本经济学书籍。在这里选择翻译的那一章中，巴恩讲述了印度与欧洲贸易关系的历史，展示了欧洲殖民主义如何剥削印度工业，并逐渐将其置于经济从属地位。随附的翻译介绍提供了一个简短的概述，巴恩的生活和工作，把这本书的背景下，他写的伊斯兰教，伦理学和经济学。它还将本书置于19世纪末和20世纪初印度经济思想的大背景下，特别是在关于贫困、保护主义和印度贸易的辩论中。最后，引言认为，对乌尔都语的经济思想和经济史的研究揭示了20世纪早期印度语言政治的一个关键方面，突出了使乌尔都语成为社会科学现代性语言的项目，同时也指出了在世纪之交对殖民政治越来越有影响力的帝国的本土经济批判的发展。
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Pub Date : 2023-05-19DOI: 10.1163/26659050-12340040
Nazia Akhtar
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Pub Date : 2023-05-19DOI: 10.1163/26659050-12340042
Samia Khan
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Pub Date : 2023-05-03DOI: 10.1163/26659050-12340038
Jaideep Pandey
This is a translation of two prefaces to Urdu translations of Arabic- and English-language histories, published in 1921 and 1922, respectively, around the topos of medieval Muslim Spain. Both translations were prepared by Maulavī Ḳhalīl ur-Raḥmān, who is also the writer of the first preface. The second preface is an introduction by Muḥammad ʿInāyatullāh written partly to acknowledge the immense labor undertaken by Ḳhalīl ur-Raḥmān, and partly to introduce the larger project of translating Islamic histories into Urdu. The first translation is of Aḥmad ibn Muḥammad al-Maqqarī at-Tilmisānī’s (d. 1632) Andalusian history, written in 1617 in Arabic and titled Nafḥ ut̤-T̤īb (The Breath of Perfume). The Urdu translation was published from Aligarh in November 1921. The second is a translation of S. P. Scott’s (1846–1929) English-language history written in 1904, The History of the Moorish Empire in Europe, which was published in Lahore in 1922 under the Urdu title Aḳhbār ul-Undulus. Through these prefaces, Ḳhalīl ur-Raḥmān’s translations reveal a vibrant world of translational activities centered around the Department of Composition and Translation in Osmania University, Hyderabad Deccan. Both prefaces demonstrate the centrality of the practice of translation in the project of (re)claiming the history of Muslim medieval Spain specifically, and Islamic history broadly. Both prefaces take up the context of translating medieval Spain into Urdu as an opportunity to meditate on global Islamic histories and the role of translation in reviving connections lost because of colonial violence. At the same time, Ḳhalīl ur-Raḥmān’s translations of these voluminous works of Andalusian history are not a one-off event, but signal a much larger, concerted effort to bring (back) al-Andalus into Urdu. At the same time, even as the two prefaces together seek to bring historical knowledge into Urdu, they themselves constitute significant intellectual productions in their own right, comprising intensive research around the idea of Islamic history writing in Urdu. Both Ḳhalīl ur-Raḥmān and Muḥammad ʿInāyatullāh engage with multiple strands of scholarship, ranging from past Islamic scholars writing in Arabic, nineteenth-century Orientalist accounts, as well as works by Urdu- and English-language scholars contemporaneous to them. Straddling these multiple worlds, these texts together provide a meditation on the role of translation and history writing in the elaboration of a Muslim intellectual production in colonial modernity.
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Pub Date : 2023-04-20DOI: 10.1163/26659050-12340041
Mobeen Hussain
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Pub Date : 2023-04-05DOI: 10.1163/26659050-12340034
W. Hakala
Sayyid Aḥmad Dihlavī’s (1846–1918) essay, “The Initial, Intermediate, and Final Language of Mankind,” was first published as a pamphlet in 1895 and again in 1900. It would subsequently be included in the introduction of his celebrated four-volume Urdu dictionary, the Farhang-e Āṣifiyah (published in 1908, with a second edition appearing in 1918). In this idiosyncratic and rambling treatise, the author attempts to advance a universal history of language by introducing a theory of the origin and development of language. He concludes with a discussion of the state of the Urdu language in British India by drawing comparisons with the linguistic situations of the Bengal, Madras, and Bombay Presidencies. Though he bemoans its low status, the unnecessary influx of English terms, and lack of official state support, he concludes by praising the Niz̤ām of Hyderabad for his patronage of the Urdu language.
Sayyid Aḥmad dihlavi ' s(1846-1918)的论文《人类最初的、中间的和最终的语言》在1895年和1900年首次以小册子的形式出版。随后，它被收录在他著名的四卷本乌尔都语词典farhange Āṣifiyah(出版于1908年，第二版于1918年出现)的引言中。在这篇独特而散漫的论文中，作者试图通过介绍语言的起源和发展理论来推进语言的普遍历史。他最后讨论了英属印度乌尔都语的现状，并将其与孟加拉、马德拉斯和孟买的语言状况进行了比较。尽管他对乌尔都语的地位低下、不必要的英语词汇涌入以及缺乏官方支持感到惋惜，但他最后还是赞扬了海德拉巴的Niz ām对乌尔都语的支持。
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Pub Date : 2023-04-05DOI: 10.1163/26659050-12340036
In late 1924–1925, ʿAbd ul-ʿAzīz us-Saʿūd of Najd invaded and conquered the Hijaz. Guided by their austere Wahhabi convictions, his victorious forces quickly destroyed religious and historical sites and banned myriad “un-Islamic” religious and social practices. These changes had a significant impact on Indian pilgrims to the region, who reacted swiftly and emotionally. Some lauded the reforms and others reviled them, but all spoke with the conviction that they were stakeholders in the region’s future. Most Western scholarship on this event examines its geopolitical complications, but in India the rise of the House of Saud had deep emotional and even existential implications. This article examines early responses to Saudi rule as reflected in Urdu print sources, showing how Indian Muslims responded to it by renegotiating the logistics of pilgrimage, debating restrictions to religious tolerance, and recalibrating their own status and place with the emergent “Muslim World.”
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