Genesis of Urdu language Many theories have been propounded regarding the origin of Urdu language.

These are important research works yet there is ample room for further investigation. In modern times the scholars have adopted a unique way of studying this subject which gives this study a flicker of hope. The fact is that whenever Urdu is mentioned, we visualize a series of alphabets with overwhelmingly number of Arabic and Persian letters and so we begin to link the origin of Urdu with the arrival of Muslims in India. Although it may be right to some extent but this is not the whole truth. There is no doubt that the current script of Urdu is its integral part but if the historical development is observed minutely then Urdu appears to be older than the present script. The origin of Urdu and its development is not a subject for linguistics only. The historical, geographical and cultural factors do play their role as well which are being studied now and, without this study, the history of Urdu will remain incomplete. In fact, to understand Urdus development and evolution, one must go through the Indian geographical and cultural traditions. Among the other countries of the world, India occupies a unique place on its map. Most of its countries carry the convention of one nation, one religion and one language. So all countries functioned as one unit of the same culture and civilization. India, however, is an exception. It has a tradition of accommodating different languages, religions and peoples from olden times. This country has been the home of multi-religious, multi-language, and multi-ethnic groups from the beginning because of its temperament and geographical conditions. The large number of languages created some problems whereby two groups of people living in the same region became strangers to each other; a Rajasthani was unaware of Bhails language and a man from Madhya Pardesh had no knowledge of Kashmiri language. However, because of their requirements, they were bound to interact and communicate with each other; particularly the commercial necessities were of such nature that it was essential to know the other partys language or, at least, convey his own message to others. But naturally it was not easy for a single person to know so many languages. So the authorities, right from the initial stage, encouraged the development of a language which could realize their commercial

objects and become the source of communication in the market and helpful in the mutual trade. This language was urban in its application and nature because the markets were found only in towns. The language enabled a trader from Ajmer to sell his goods in Patna and also purchase from there. It was an urban language which served as a source of interaction and communication between the two groups not knowing each others language. Many dialects of this language emerged which came under the influence of the languages spoken in the surroundings of the towns and, therefore, became distinct to each other. The Rajasthan, Hyderabad, Lucknow and Patna developed their own separate dialects. This language is known by many names in the history, and perhaps the oldest name is Prakirit. It was also known by Shorsaini and Upbharans. In later developments it was called Raikhta, Hindwi, and Hindustani until finally it got the name of Urdu. The experts of linguistics have divided India, particularly the northern India, into three periods according to the evolution and emergence of languages. They are: 1- Old Indo-Aryan period, from 1500 BC to 500 BC 2- Medieval Indo-Aryan period, from 500 BC to 1000 AD 3- Modern Indo-Aryan period, from 1000 AD to date. The last is the Modern Indo-Aryan period and Urdu language with its current script and classical literature belongs to this particular period. In fact the 11th century AD brought an unprecedented political, social and cultural change in the history of India. The rest of the period continued under the impact of this change. Muhammad bin Qasim had conquered Sind in 712 AD. Consequently Sind witnessed many adjustments and changes within the area especially in the field of linguistics. The Sindi language drew closer to Arabic and because Sind had direct relations with other parts like Rajasthan and Punjab, its linguistic changes also affected the said areas. Mahmud Ghaznavi occupied a considerable portion of northern India around 1000 AD. He extended his empire as far as Lahore which gave way to a new linguistic experiment in Punjab. After the establishment of Sultanate in Delhi in

12th century, the process of the experiment got extended, and the other spoken dialects of northern India like kharhi boli, Rajasthani, Punjabi, Gujrati, Magadhi, Mewati, Nabdili, Brijbhasha etc. were penetrated by an unfelt yet formidable element of conformity and sameness. At the time of their transformation into writing, the Persian script was used with few variations. So, now this linguistic consistency became more strengthened and all major towns in northern and southern India become connected to each other through this new language and fresh script. And this, actually, is the Urdu language. As stated earlier, the linguistic scholars presented many theories about the origin of Urdu. The difference in theories seems to have a geographical phenomenon. It is interesting to note that every researcher thought that Urdu originated from his own region. For example Hafiz Mahmud Shirani carried out his research work in Punjab and he concluded that Urdu is a developed form of Punjabi. Dr. Muhyiuddin Qadri Zor authored his book in Deccan and concluded that Urdu is originated from Dakhani language. Likewise Maulana Muhammad Husain Azad who lived in Delhi and Agra felt that Brijbhasha is transformed into Urdu. Professor Masud Husain Khan reflected that Urdu actually is made of the four languages spoken in the suburbs of Delhi, namely kharhi boli, Brijbhasha, Mewati and Haryanwi. But there are many dimensions yet to be touched in this field. It should also be noted that all researchers of the theory of Urdus origin were either historians or literary figures and even though they admired the language, but lacked the linguistic expertise. Consequently a weak aspect of their findings was that they did not analyze the temperament and character of Urdu in the light of the study of local languages. They observed that in Brijbhasha a verb ends with T and in Urdu with A, so theyjoined it with Brij bhasha.The same thing happened with other languages especially the kharhi boli. Even a great scholar like Syed Sulaiman Nadvi, believing that the linguistic change was purely under the influence of cultural study, linked the origin of Urdu with the arrival of Muslims in Sind. There is no doubt that the present form of Urdu language is associated with the coming of Muslims to India and, that is why, all historians of Urdu literature connect the beginning of Urdu language with the appearance of

Muslims on the sub-continent. The fact is that Urdu language is a blend of Muslim culture and languages with the Indian culture and its languages. Different opinions about the origin of Urdu language Undoubtedly, Urdu language can be cited as the meeting point of two different cultures hitherto alien to each other. The experts differ about its original place and the circumstances that brought it into being. In this modern age of research and investigation the controversy among the scholars persists. That not withstanding, a conclusion can be reached looking at the investigation and analysis done by the scholars. There is a long list of researchers, from Mir Amman to Jameel Jalbi, who have tried to ascertain Urdus origin in their own way. Among them Muhammad Husain Azad, Syed Sulaiman Nadvi, Naseeruddin Hashmi, Hafiz Mahmud Shirani, Akhtar Orinawi, Muhyiddin Qadri Zor, Dr. Shaukat Sabzwari and Dr. Masud Husain Khans views deserve our attention. Muhammad Husain Azad declared Brijbhasha as the original source of Urdu whereas Syed Sulaiman Nadvi thinks that it formally commenced with Muhammad bin Qasims invasion on Sind. Hashmi looks for it in the rocky terrain of Deccan and Shirani crosses the green pastures of Punjab, and according to Sabzwari it is an improved form of kharhi boli or Hindustni. Dr. Masud Husain Khan differs from Shirani and opines that the language which Muslims brought from Punjab to Delhi was amalgamated in the kharhi boli spoken in the surroundings of Delhi, and then the mixture of Haryanwi and kharhi boli became the very first impression of Urdu. Away from the above opinions, Akhtar Orinawi thinks that Urdu was not born in a specified geographical region or in an identified period of history. According to him its growth took place in different historical phases and in different geographical settings of India under the influence of different regional languages, and at a particular time it became the language of the whole country. Dr. shaukat Sabzwari suggests that Urdu was born much before the coming of Muslims to India. He says: Urdu or Hindustani is derived from that form of Upbharansh which was being used in Madhya Pardesh in the beginning of eleventh century AD. Or it can also be said that Urdus present form is a developed variety of old north-western India. Dr. Sabzwaris suggestion

has got weight but he contradicts it in many other places. He therefore does not reach a decisive point himself and confuses the reader as well. According to Syed Sulaiman Nadvi the arrival of Arabs to Sind gave way to intermingling of words which was responsible for the initial structure of Urdu. This theory is not accepted on the ground that the languages are formed on the bases of verb and pronouns. If not so many world languages of today might have lost their existence under the influence of English. Despite his well intended effort Dr. Akhtar Orinawi also treaded the same course. Naseeruddin Hashmis submission that Urdu was born in Deccan is a gross misunderstanding. The Muslims, on their arrival to Deccan, met Dravidian people and lived with them. The birth of Urdu out of out of their intimacy can only be a fantasy. Dr. Masud Husain Khan and Dr. Shirani begin their journey together on identical lines but part each other near the destination. Shirani says that when Arab Muslims came to Delhi in 1192 AD., they brought Punjabi with them which later developed into Urdu. Dr. Khan disagrees with this theory and says that the language brought by Arab Muslims gradually suffocated in the Delhi environment. The language of Muslims was overwhelmed by Haryanwi and kharhi boli. These languages, alongwith the interaction of the people, continued to progress and resulted in the birth of Urdu. In this connection, Dr. Gyan Chands statement can be taken as correct to large extent. He states: The origin of Urdu should be investigated into two phases. First is the beginning of kharhi boli and the second is the inclusion of Arabic and Persian into kharhi boli which is named Urdu. From Mir Amman to Dr. Masud Husain Khan talked about the second phase whereas Dr. Shaukat Sabzwari and Dr. Suhail Bukhari emphasized on the first phase. In the light of above opinions presented by the scholars, we can conclude that all linguistic experts agree that Urdu was born in northern India and from here it travelled to the South. Dr. Khans statement that even today Urdu is the language of the plains of Ganges and Yamuna carries a lot of weight because, like trees and plants, the roots of languages also go deep into the soil. However, we still have to go a long way and look for new openings in our search for Urdus origin.