It is a general feature in the holy month of Ramazan to receive invitations for Naatia poetry recitals. The closest word for "Naatia" poetry in English should be 'devotional poetry' for Prophet Muhammad (SAW).
Let us see when this kind of poetry began because most of youths do not know what Naat is? They are mostly unaware of the genesis and development of this genre which has been practised by all the great poets of every language spoken in the Muslims World.
The 'Naat' poetry started with the Arabic compositions of Hassan-bin-Sabit and Kaab-bin-Zuhair, famous Arabic poets. Both of them enjoyed the privilege of reciting their devotional poetry in the presence of the Prophet of Islam and were praised by the Prophet (SAW).
One pulpit of Masjid-i-Nabvi was earmarked for Hassan-bin-Sabit by the Prophet (SAW), Kaab-bin-Zuhair, was first known for his pejorative poems about the Prophet but it was after the Conquest of Macca that he embraced Islam. The Prophet welcomed him and he recited his famous panegyric known as Baa'nt Sua'ad. The mood of this panegyric is lyrical celebrating a lover's response to the advent of the spring. Sua'ad was the poet's sweetheart. The Prophet was so happy that he gave away his Rida (Chadar) to the poet as a reward.
Other Arab poets known for their remarkable poetry were Abu Abdullah Muhammad-bin-Zahid Buseri. He was born in 608 Hijri and died in 695 Hijri in Alexandria. His Qasida is called Qasida-e-Burda. This composition is, perhaps, the ultimate in Naat poetry and is an all time classic, translated into almost all important languages of the world. Peerzada Mohammad Hasan Arif's verse translation of this Qasida is well-known: There are other translations as well.
In Urdu the devotional poetry in respect of the Prophet begins with Amir Khusrow. In Persian Shaikh Saadi, Maulana Jami, Mohammad Jan Qudsi, Urfi, Iraqi, Saeb, Faizi and Bedil are known for their impeccable Naatia poetry. A great deal of Naats have been written on the pottery of Qudsi using his 'lines' as well. Hadis-i-Qudsi is a collection of Naatia poetry having some 100 poets', contributions. It was published in Bombay in 1280 Hijri.
Ghalib and Momin are also included in this collection. Shah Abdul Aziz, son of Shah Waliullah also wrote Naatia poetry.
It is true that some Muslims can be agnostic - even tilting toward atheism - but no one has been disrespectful towards the Prophet of Islam (SAW). This feeling of devotion is unparalleled in the history of religion. Naatia poetry has been a favourite genre for the Muslim mystics. Throughout the history of Islam. Some Naat poets have gone to the extreme and Prophet Muhammad (SAW) appears to be the Supreme Reality or Truth even exceeding God's omnipotence. This is where the catch lies. For some this disregard for the Creator shouldn't be allowed and hence some Naat poets have been criticised for crossing the limits of propriety. The Hanabalists, have taken strong exception to this lack of regard for the Creator who is regarded as the Creator of the universe by the Prophet (SAW) himself.
Other significant poets who have made a name for themselves in this important genre are Mir Taqi Mir, Mir Dard, Mazhar Jan-i-Janan, Atish Lucknawi, Ghalib, Mohsin Kakorvi, Amir Meenai, Asghar Gondvi, Allama Iqbal, Jigar Muradabadi, Behzad Lucknawi, Zia-ul-Qadri, Zafar Ali Khan, Mahir-ul-Qadri, Asad Shahjahanpuri, Ahmed Nadeem Qasmi, Hafeez Tabib, Tabish Dehalvi, Shabnam Romani, Mehshar Badayuni, Hanif Asadi and Aijaz Rahmani etc etc.
Allama Shibli has pertinently pointed out that the vocabulary meant for wine, beloved and lyrical ecstasy found an alternate use in Naatia poetry. Quite an interesting comment? The same vocabulary was used for Social Revolution by the progressive poets from the '30s onwards. This means that the vocabulary changes with the times and alternate meanings for words could be had if the poets were competent enough to make that happen. The 'dawn' for an ill-person may be the welcome indication of yet another day. Likewise it could be the dawn of revolution for a progressive poet and a dawn for the Naat poet exhorting God to bestow its blessings on Muslims.
Farman Fatehpuri is an exception. He has been loved and respected. He radiates love and affection for his younger contemporaries and is known for respecting his seniors.
Dr Salim Akhtar, our senior man of letters, has paid respect to Dr Farman by way of producing a look on Dr Farman. Its title is Dr Farman Fatehpuri: Ek Jahat Numa Sahib-i-Qalam. The book is based on the memories of Dr Farman. This project was assigned by the Academy of Letters some 9 years ago. But it remained in a limbo for years and now Al-Wiqar Publications of Dr Syed Moin-ur-Rahman has brought it out.
I think that quite a few books have been published on Dr Farman Fatehpuri so far. The Indian scholar Dr Khaliq Ajnum's Shakhsiat Aur Fun was the first to come out with a book on Dr Farman in 1993. Then in 1996 Umrao Tariq, a well-known short story writer, compiled Three-volume Tribute under the title Dr Farman Fatehpuri, Hayat Aur Khidmat in 1996. Dr Tahir Taunsvi's book Dr Farman Fatehpuri: Ahwal-o-Asar came out in 1998 and Dr Najeeb Jamal's book Kitab Se Pehli in 1996.
Dr Farman Fatehpuri has some 40 books to his credit. Five research works of the M.A. and M. Phil. Levels have been produced by the research scholars Bahauddin Zakariya University, Multan, Govt. College (now university) Lahore and Allama Iqbal Open University.
Quite a bagful of honours besides the conferment of Sitara-i-Imtiaz in the 80s. He is a person serving as Chairman of the Urdu Dictionary Board and it could be justifiable said that he has done bulk of the work for that Board's 18 Volumes, published so far. Inspite of this admirable record of service be appears to be the most relaxed person in the world of Urdu letters.
Success has not done any harm to him. He is a scholar who has written on almost every aspect of Urdu literature from Naatgoi, Rubai, Ghazal, Marsia and Criticism.
His style is lucid and unpretentious. His command over Arabic, Persian, Hindi and Oudhi is perfect.
One wonders whether our system of education was capable of replicating scholars like him. Perhaps no. And this is what makes us turn towards him and exclaim: "If only we could have a few scholars like him, the intellectual scene could be a bit different".