Ghazal (band) Albums

The ''ghazal'', bn, গজল, Hindi-Urdu: /, fa, غزل, az, qəzəl, tr, gazel, tm, gazal, uz, gʻazal, gu, ગઝલ, pa, ਗ਼ਜ਼ਲ) is a form of amatory poem or ode, originating in Arabic poetry. Ghazals often deal with topics of spiritual and romantic love and may be understood as a poetic expression of both the pain of loss or separation from the beloved and the beauty of love in spite of that pain.

The ghazal form is ancient, tracing its origins to 7th-century Arabic poetry. The ghazal spread into the Indian subcontinent in the 12th century due to the influence of Sufi mystics and the courts of the new Islamic Sultanate, and is now most prominently a form of poetry of many Languages of South Asia and Turkey.

A ghazal commonly consists of five to fifteen couplets, which are independent, but are linked – abstractly, in their theme; and more strictly in their poetic form. The structural requirements of the ghazal are similar in stringency to those of the Petrarchan sonnet. In style and content, due to its highly allusive nature, the ghazal has proved capable of an extraordinary variety of expression around its central themes of love and separation.

Etymology and pronunciation

The word ''ghazal'' originates from the Arabic word (''ġazal''). This genre of Arabic poetry is derived from (ḡazal) or (ḡazila) - To sweet-talk, to flirt, to display amorous gestures.

The Arabic word ''ġazal'' is pronounced . In English, the word is pronounced or .

Poetic form

The ghazal is a short poem consisting of rhyming couplets, called ''bayt'' or ''sher''. Most ghazals have between seven and twelve ''bayts''. For a poem to be considered a true ghazal, it must have no fewer than five couplets. Almost all ghazals confine themselves to less than fifteen couplets (poems that exceed this length are more accurately considered as '' qasidas''). Ghazal couplets end with the same rhyming pattern and are expected to have the same meter. The ghazal's uniqueness arises from its rhyme and refrain rules, referred to as the ''qafiya'' and '' radif'' respectively. A ghazal's rhyming pattern may be described as AA BA CA DA, and so on.

In its strictest form, a ghazal must follow a number of rules:

# ''Matla''': The first ''sher'' in a ghazal is called the ''matla''. Both lines of the ''matla'' must contain the ''qafiya'' and ''radif''. The ''matla'' sets the tone of the ghazal, as well as its rhyming and refrain pattern.
# '' Radif'': The refrain word or phrase. Both lines of the ''matla'' and the second lines of all subsequent ''shers'' must end in the same refrain word called the ''radif''.
# ''Qafiya'': The rhyming pattern. The ''radif'' is immediately preceded by words or phrases with the same end rhyme pattern, called the ''qafiya''.
# ''Maqta''': The last couplet of the ghazal is called the ''maqta''. It is common in ghazals for the poet's ''nom de plume'', known as '' takhallus'' to be featured in the ''maqta''. The ''maqta'' is typically more personal than the other couplets in a ghazal. The creativity with which a poet incorporates homonymous meanings of their ''takhallus'' to offer additional layers of meaning to the couplet is an indicator of their skill.
# '' Bahr'': Each line of a ghazal must follow the same metrical pattern and syllabic (or morae) count.

Other optional rules include:

''Misra-e-uulaa''
The first line of each verse must be a statement.

''Misra-e-sani''
The second line of each verse must be the proof of statement given in the first line.

Unlike in a '' nazm'', a ghazal's couplets do not need a common theme or continuity. Each sher is self-contained and independent from the others, containing the complete expression of an idea. However, the ''shers'' all contain a thematic or tonal connection to each other, which may be highly allusive. A common conceit that traces its history to the origins of the ghazal form is that the poem is addressed to a beloved by the narrator.
Abdolhamid Ziaei considers the content of old Persian ghazal to include four elements: love, mysticism, education or excellence, and Qalandari.

Interpreting a ghazal

The Ghazal tradition is marked by the poetry's ambiguity and simultaneity of meaning. Learning the common tropes is key to understanding the ghazal.

There are several locations a Urdu ''sher'' might take place in:

* The Garden, where the poet often takes on the personage of the bulbul, a songbird. The poet is singing to the beloved, who is often embodied as a rose.

hoon garmi-i-nishat-i-tasavvur se naghma sanj

Main andalib-i-gulshan-i-na afridah hoon

- Ghalib

''I sing from the warmth of the passionate joy of thought''

''I am the bulbul of a garden not yet created''

* The Tavern, or the ''maikhana'', where the poet drinks wine in search of enlightenment, union with God, and desolation of self.

mir un neem-baaz ankhon men saari masti sharab ki si hai

- Mir Taqi Mir

'' 'Mir' is in those half-closed eyes'' ''all flirtation is a bit like wine''

History

Origins in Arabia

The ghazal originated in Arabia in the 7th century, evolving from the '' qasida'', a much older pre-Islamic Arabic poetic form. ''Qaṣīdas'' were typically much longer poems, with up to 100 couplets. Thematically, ''qaṣīdas'' did not include love, and were usually panegyrics for a tribe or ruler, lampoons, or moral maxims. However, the ''qaṣīda's'' opening prelude, called the '' nasīb,'' was typically nostalgic and/or romantic in theme, and highly ornamented and stylized in form. In time, the ''nasīb'' began to be written as standalone, shorter poems, which became the ghazal.

The ghazal came into its own as a poetic genre during the Umayyad era (661–750) and continued to flower and develop in the early Abbasid era. The Arabic ghazal inherited the formal verse structure of the ''qaṣīda'', specifically, a strict adherence to meter and the use of the qafiya, a common end rhyme on each couplet (called a ''bayt'' in Arabic and a ''sher'' in Persian).

The nature of the ghazals also changed to meet the demands of musical presentation, becoming briefer in length. Lighter poetic meters, such as ''khafîf'', ''ramal'', and ''muqtarab'' were preferred, instead of longer, more ponderous meters favored for '' qaṣīdas'' (such as ''kâmil'', ''basît'', and ''rajaz''). Topically, the ghazal focus also changed from nostalgic reminiscences of the homeland and loved ones, toward
romantic
or erotic themes. These included sub-genres with themes of courtly love (''udharî''), eroticism (''hissî''), homoeroticism (''mudhakkar''), and as a highly stylized introduction to a larger poem (''tamhîdî'').

During the Umayyad and early Abbasid eras, the ghazal blossomed. It inherited the structure of the qaṣīda, focusing on meter and end rhymes. With time, it adapted for musical presentation, becoming shorter. Lighter meters were preferred, and themes shifted towards romance and eroticism.

Spread of the Arabian ghazal

With the spread of Islam, the Arabian ghazal spread both westwards, into Africa and Spain, as well as eastwards, into Persia. The popularity of ghazals in a particular region was usually preceded by a spread of the Arabic language in that country. In medieval Spain, ghazals written in Hebrew as well as Arabic have been found as far back as the 11th century. It is possible that ghazals were also written in the Mozarabic language. Ghazals in the Arabic form have also been written in a number of major West African literary languages like Hausa and Fulfulde.

Dispersion into Persia

Early Arabo-Persian ghazals (10th to 11th century)

However, the most significant changes to the ghazal occurred in its introduction into Iran in the 10th century. The early Persian ghazals largely imitated the themes and form of the Arabian ghazal. These "Arabo-Persian" ghazals introduced two differences compared to their Arabian poetic roots. Firstly, the Persian ghazals did not employ radical enjambment between the two halves of the couplet, and secondly, the Persian ghazals formalized the use of the common rhyme in both lines of the opening couplet (''matla'''). The imitation of Arabian forms in Persia extended to the ''qaṣīda'', which was also popular in Persia.

Because of its comparative brevity, thematic variety and suggestive richness, the ghazal soon eclipsed the ''qaṣīda'', and became the most popular poetry form in Persia. Much like Arabian ghazals, early Persian ghazals typically employed more musical meters compared to other Persian poetry forms. Rudaki (858–941 CE) is considered the most important Persian ghazal poet of this period, and the founder of classical Persian literature.

Early Persian ghazal poetry (12th to early 13th century)

The Persian ghazal evolved into its own distinctive form between the 12th and 13th centuries. Many of those innovations created what we now recognize as the archetypical ghazal form. These changes occurred in two periods, separated by the Mongol Invasion of Persia from 1219 to 1221 AD.

The 'Early Persian poetry' period spanned approximately one century, from the Ghaznavid era (which lasted until 1187) till a little after the Mongol Invasion. Apart from the movement towards brevity, this period also saw two significant and lasting changes to the ghazal form.

The first change was the adoption of the '' Takhallus'', the practice of mentioning the poet's penname in the final couplet (called the ''maqta''). The adoption of the ''takhallus'' became a gradually accepted part of the ghazal form, and by the time of Saadi Shirazi (1210–1291 AD), the most important ghazal poet of this period, it had become ''de rigueur.'' The second marked change from Arabian ghazal form in Persian ghazals was a movement towards far greater autonomy between the couplets.

Late Persian poetry in the Early Mongol Period (1221–)

The ghazal later spread throughout the Middle East and South Asia. It was famous all around the Indian subcontinent in the 18th and 19th centuries

Introduction into Indian subcontinent

The ghazal was spread from Persia into Indian Subcontinent in the 12th century by the influence of Sufi mystics and the courts of the new Islamic sultanates. This period coincided with the early Islamic Sultanates in India, through the wave of Islamic invasions into the region in that period.

The 13th century Chishti Sufi poet Hasan Sijzi is regarded as the originator of the Indo-Persian ghazal. Sijzi's contemporary, the poet and musician Ameer Khusrow is not only credited as the first Urdu poet but also created Hindustani as we know today by merging braj, khadhi boli, Hindi, Urdu, Persian and other local dialects.

During the reign of the Sultan of Bengal Ghiyasuddin Azam Shah, the city of Sonargaon became an important centre of Persian literature, with many publications of prose and poetry. The period is described as the " golden age of Persian literature in Bengal". Its stature is illustrated by the Sultan's own correspondence with the Persian poet Hafez. When the Sultan invited Hafez to complete an incomplete ghazal by the ruler, the renowned poet responded by acknowledging the grandeur of the king's court and the literary quality of Bengali-Persian poetry.

It is said that Atul Prasad Sen pioneered the introduction of Bengali ghazals. Residing in Lucknow, he was inspired by Persian ghazals and experimented with a stream of Bengali music which was later enriched profusely by the contribution of Kazi Nazrul Islam and Moniruddin Yusuf.Alt URL

Themes

"The ghazal was initially composed to a purely religious theme". Now in this era ghazals are more likely to have romantic themes.

Unconditional, superior love

Can usually be interpreted for a higher being or for a mortal beloved. Love is always viewed as something that will complete a human being, and if attained will lift him or her into the ranks of the wise or will bring satisfaction to the soul of the poet. Traditional ghazal law may or may not have an explicit element of sexual desire in it, and the love may be spiritual. The love may be directed to either a man or a woman.

The ghazal is always written from the point of view of the unrequited lover whose beloved is portrayed as unattainable. Most often, either the beloved has not returned the poet's love or returns it without sincerity or else the societal circumstances do not allow it. The lover is aware and resigned to this fate but continues loving nonetheless; the lyrical impetus of the poem derives from this tension. Representations of the lover's powerlessness to resist his feelings often include lyrically exaggerated violence. The beloved's power to captivate the speaker may be represented in extended metaphors about the "arrows of his eyes", or by referring to the beloved as an assassin or a killer. Take, for example, the following couplets from Amir Khusro's Persian ghazal ''Nemidanam che manzel būd shab'':

Sufism

Many of the major historical ghazal poets were either avowed Sufis themselves (like Rumi or Hafiz), or were sympathizers with Sufi ideas. Somewhat like American soul music, but with melancholy instead of funk, most ghazals can be viewed in a spiritual context, with the Beloved being a metaphor for God or the poet's spiritual master. It is the intense Divine Love of Sufism that serves as a model for all the forms of love found in ghazal poetry.

Most ghazal scholars today recognize that some ghazal couplets are exclusively about Divine Love (). Others are about earthly love (), but many can be interpreted in either context.

Traditionally invoking melancholy, love, longing, and metaphysical questions, ghazals are often sung by Afghan, Pakistani, and Indian musicians. The form has roots in seventh-century Arabia, and gained prominence in the thirteenth and fourteenth centuries, thanks to such Persian poets as Rumi and Hafiz, and later to Indian poets such as Mirza Ghalib. In the eighteenth century, the ghazal was used by poets writing in Urdu. Among these poets, Ghalib is the recognized master.

Important ghazal poets

Ghazals were written by Rumi, Hafiz and Saadi Shirazi of Persia; the Turkic poets Yunus Emre, Fuzuli and Nasimi in the Ottoman Empire; Mirza Ghalib and Muhammad Iqbal of North India; and Kazi Nazrul Islam of Bengal. Through the influence of Goethe (1749–1832), the ghazal became very popular in Germany during the 19th century; the form was used extensively by Friedrich Rückert (1788–1866) and August von Platen (1796–1835). The Kashmiri poet Agha Shahid Ali was a proponent of the form, both in English and in other languages; he edited a volume of "real Ghazals in English". Ghazals were also written by Moti Ram Bhatta (1866–1896), the pioneer of Nepali ghazal writing in Nepali. Ghazals were also written by Hamza Shinwari, He is known as the father of Pashto Ghazals.

Translations and performance of classical ghazal

Enormous collections of ghazal have been created by hundreds of well-known poets over the past thousand years in Persian, Turkish, and Urdu as well as in the Central Asian Turkic languages. Ghazal poems are performed in Uzbek-Tajik Shashmakom, Turkish Makam, Persian Dastgah and Uyghur Muqam. There are many published translations from Persian and Turkish by Annemarie Schimmel, Arthur John Arberry and many others.

Ghazal "Gayaki", the art of singing or performing the ghazal in the Indian classical tradition, is very old. Singers like Ustad Barkat Ali and many other singers in the past used to practice it, but the lack of historical records make many names anonymous. It was with Begum Akhtar and later on Ustad Mehdi Hassan that classical rendering of ghazals became popular in the masses. The categorization of ghazal singing as a form of "light classical" music is a misconception.

Classical ghazals are difficult to render because of the varying moods of the "shers" or couplets in the ghazal. Nusrat Fateh Ali Khan, Amanat Ali Khan, Begum Akhtar, Talat Mahmood, Mehdi Hassan, Abida Parveen, Jagjit Singh, Farida Khanum and Ustad Ghulam Ali, Moinuddin Ahamed, are popular classical ghazal singers.

Popularity

The ghazal has historically been one of the most popular poetic forms across the Middle East and South Asia. Even into the modern era the ghazal has retained its extreme popularity among South Asian royalty and nobility, among whom its education and patronisation has traditionally found shelter, especially with several Indian rulers including several Indian Emperors being profound composers of ghazals. In the 19th century ghazals gained popularity in Germany with Goethe's translations, as well as with Spanish ghazal writers such as Federico García Lorca. Despite often being written in strong Urdu and rendered with classical Indian Ragas along with complex terminology most usually accessible to the upper classes, in South Asia ghazals are nonetheless popular among all ages. They are most popular in Turkey and South Asia, and readings or musical renditions of ghazals—such as at '' mehfils'' and '' mushairas''—are well attended in these countries, even by the laity. Ghazals are popular in South Asian film music. The ragas to which ghazals are sung are usually chosen to be in consonance with their lyrical content.

The ghazal's beauty goes beyond rich or poor, or where you come from. Whether it's spoken in fancy places or sung in everyday life, it
powerful words
touch deep inside, staying with us for a long time.

Understanding the complex lyrics of traditional ghazals required education typically available only to the upper classes. The traditional classical '' rāgas'' in which the lyrics were rendered were also difficult to understand. The ghazal has undergone some simplification in recent years, in terms of words and phrasings, which helps it to reach a larger audience around the world. Modern shayars (poets) are also moving towards a less strict adherence to form and rules, using simpler language and words (sometimes even incorporating words from other languages, such as English - see Parveen Shakir), and moving away from a strictly male narrator.

Most of the ghazals are now sung in styles that are not limited to '' khayāl, thumri, rāga, tāla'' and other classical and light classical genres. However, those forms of the ghazal are looked down on by purists of the Indian classical tradition.

In Pakistan, Saleem Raza,
Mehdi Hassan, Noor Jehan, Iqbal Bano, Abida Parveen, Farida Khanum, Ghulam Ali, Ahmed Rushdi, Ustad Amanat Ali Khan, and Parvez Mehdi are known for ghazal renditions. Indian Singers like Jagjit Singh (who first used a guitar in ghazals), Ahmed and Mohammed Hussain, Hariharan, Adithya Srinivasan, Pankaj Udhas, Umbayee