DR KHURSHID RIZVI is known to us as a critic and a scholar, with particular reference to Arabic literature. But he seems not content with this reputation, which he enjoys with a distinct position among Urdu critics and scholars. I have received from him his new collection of research and critical articles, Atraf, along with a collection of his verse titled, Imkan. The reception at one and the same time of two books, which can hardly be in tune with each other, has awakened some curiosity in me. What does this gesture imply? Does he mean to insist that he should not be taken merely as a scholar, and that he is at the same time a poet?
In spite of my respect for this wish on his part and in spite of the strong recommendation for his verse by Aijaz Hussain Batalvi in his introduction to the book, I have chosen to talk first about his collection of articles. The main attraction in that collection, at least for me, is his piece on bees. It doesn’t mean that I am oblivious of his efforts in other articles. The very first one, which has been written in English, speaks of his tendency to refute and contradict, a hobby so dear to researchers, in general. Khurshid Rizvi should, as a researcher, be happy to find that he has ably refuted what had been offered as a historical fact by Ibn-i-Rashiq and had been accepted unquestioningly by Nicholson and afterwards, by Maulana Hali.
What the Arabs, according to Ibn-i-Rashiq, celebrated most was the birth of a boy, the foaling of a noble mare, and the coming to light of a poet. “When there appeared a poet in a family of the Arabs, the other tribes round about would gather around the family and wish them joy. Feasts would be gotten ready, the women of the tribe would join together in bands, play upon lutes, as they were wont to do at bridals, and the men and boys would congratulate one another; for a poet was an honour for them all, a weapon to ward off insult and a means of perpetuating their glorious deeds ....”
Such was the status of the poet in times of Jahilia, as depicted by Ibn-i-Rashiq and seconded by Nicholson. True to the ways of the researchers, Khurshid Rizvi raises questions, doubting the authenticity of this statement and finally dismisses it as something erroneous.
Khurshid Rizvi is well-versed in a researcher’s methodology. In addition, he is well-equipped with the knowledge of the Arabic language and literature. It has helped him to be acknowledged as a genuine Arabic scholar among the Urduwallas. While talking about poetry, he prefers to elucidate than to evaluate. In fact, he is more a scholar than a literary critic. His articles are brimming with precious scholarly information and researched facts. While turning from Arabic poetry to Urdu verse, he rightly chose Abdul Aziz Khalid to talk about. Khalid’s verse stands in dire need of an Arabic scholar. He is the right person to elucidate the scholarly references and allusions employed by Khalid.
But of all these articles, the most valuable and interesting is the one on honeybees. Inspiration for this article came from the Holy Quran in Surah Annahal, which says: And thy Lord taught the bee to build its cells in hills, on trees, and in (men’s) habitations. Then to eat of all the produce (of the earth) and find with skill the spacious paths of its Lord; there issues from within their bodies a drink of varying colours, wherein is healing for men. Verily in this is a sign for those who give thought.
This Quranic statement inspires him to make a study of honeybees. He turns to Western scholars who have researched on this creature. For his account of honeybees, he is indebted wholly to their findings. Here, he is not seen doubting the researchers and questioning their authority. He is obliged to accept unquestioningly what they have researched and on that basis, gives us a full account of honeybees, their social life, sexual behaviour, class system and death.
From this account, we know that a hive has, in general, accommodation for about 65,000 honeybees. From among them, only one honeybee qualifies for a fully-developed female and on the basis of this qualification, acquires the status of a queen. Others are undeveloped females and doomed to a servile life. A few of them serve as attendants to the queen. Others serve as workers, each performing the duty entrusted to it.
The males in a hive are no more than 500. Being males, they are a privileged class, doing nothing and living on the labours of others. They lead a luxurious life, waiting for the day when the queen will take a nuptial flight and they, as suitors, will follow it until one from among them has the luck to make love to the queen. But the copulation will end in the death of the male.
Such is the society of honeybees. Here, we have a graphic account of this society as told by Khurshid Rizvi. I am reminded of Hafiz Jallundri’s Chiyunti Nama in which he has described in detail the social system of ants, seemingly more developed than man-made social systems. Khurshid Rizvi’s Makkhi Nama is comparatively brief, but gives the impression of being a complete account of a society which appears well-developed.
DR KHURSHID RIZVI is known to us as a critic and a scholar, with particular reference to Arabic literature. But he seems not content with this reputation, which he enjoys with a distinct position among Urdu critics and scholars. I have received from him his new collection of research and critical articles, Atraf, along with a collection of his verse titled, Imkan. The reception at one and the same time of two books, which can hardly be in tune with each other, has awakened some curiosity in me. What does this gesture imply? Does he mean to insist that he should not be taken merely as a scholar, and that he is at the same time a poet?
