Early libraries in subcontinent |
By
Professor Dr. Saadat Saeed Urdu Department
Ankara
university Turkey
Like
many other nations there was no custom of writing among Hindus in the early
ages. Syed Abu Zafar writes in his research article entitled Libraries:
"The tradition of writing ventured forth in India after the invention of
Boj Patar and import of silk cloth. In beginning religious books such as Vedas,
Maha Bharat and Gita were written. Brahmans who were considered to be among the
elite sector used to spend most of their time in worship, sacrifice and
education. These all works used to take place in temples or buildings attached
to them. So the books written by the Brahmans were also kept in these buildings.
After the decline of Brahmans, Buddhists in their period besides temples built
some solitary monasteries for education purposes. Students and teachers used to
live in them. A portion in each of these buildings was allotted for libraries.
These libraries were called Pustak Bhindars.
Nadvi
further states, "When the famous Chinese traveller Having Chiang came to
India he saw a library in every monastery. He copied many books kept in an
educational monastery near Raj Garh and took them with him to China. This
library existed for a long time. Due to the foolishness of Brahmans after the
victory of Muhammad Bakhtiar Khilji the library was destroyed. Besides this
library there were many other libraries in Patli Putar (Patna), Ujin ( Malwah),
Behroch (Gujrat), Mithra and Banaras. In the period of Feroze Shah Tughlaq,
Muslims monopolised a few of the libraries built in various monasteries. It is
said that there were more than a thousand books kept in temple of Jawala Mukhi.
A few of them were translated by the orders of Feroze Shah Tughlaq. Tughlaq
gathered in his court many scholars, poets, intellectuals and writers such as
Saad Mantaqi, Ubaid, Badr Chachi, Zia Barni, Maulana Uzdud Din, Maulana
Nasir-ud-Din, Malik Ghazi Faqhih, Maulana Rukn-e-Aalam and Maulana Naseer Ud Din
Chiragh Delhvi. Qalqushandi says that in Tughlaq's period there were a thousand
schools in Delhi only. Contemporary historians in their writings on Muhammad
Tughlaq say:
"His
speeches were communicative and conversations were charming. He used to write
letters in Arabic and Persian spontaneously. His handwriting was wonderful. He
was creative and intelligent. He could assess before hand people's conscience on
the initial stages of their conversation. His memory was so strong that he could
not forget throughout his life whatsoever he listened to once. He was an expert
in the art of history. Nadvi writes with reference to Farishta that he showed
keen interest in philosophy. He also was a wizard in medicine, astrology,
mathematics and logic. It goes without saying that the king who was so fairly
equipped with knowledge and fond of wisdom could necessarily have a library. But
look at the carelessness of historians that although they had sketched every
common incident of his period but they failed to mention anything about his
library. The reason was obvious that in that period libraries were attached with
mosques and monasteries.
Between
the period of Alla-ud-Din Khilji to Sultan Muhammad Tughlaq a big library was
situated at the living place of Nizam-ud-Din Aulia (RA) (death 735 Hijri) at
Mohallah Ghias Pura Delhi (presently Basti Nizam-ud- Din). The library at his
residential place was open for public use. Writing about the life of Sheikh
Siraj-ud-Din Usman in his book Akhbar -al-Akhyar Sheikh Abdul Haq Muhadith
Delhvi says "After seeking knowledge for about three years from Sheikh
Nizam-ud-Din (RA) besides the clothes and permission of Khilafat given by Sheikh
he took with him few books from the Sheikh's library which was open for
everyone.
Like
Sultan Muhammad Sultan Feroze Shah Tughlaq was also a scholar and writer. He
wrote Fatuhate Ferozi a famous book and according to Nadvi he was great admirer
of knowledge and intellect. Intellectuals, scholars and poets used to remain
present in his court. He gathered in his court great historians, writers, and
poets like Zia Burni, Afif Siraj, Matahir Hindi and Tatar Khan. Under his
official vigilance several big mosques and schools were constructed. Big grants
were fixed for their expenditure. Though historians are silent about his royal
library, but it could be guessed that there would be at least one library in his
palace. Abu Zafar rightly points out how the castle of a man who himself was a
writer and great admirer of knowledge could lack a royal library. It can be
guessed that the one thousand and three hundreds books in the form of
manuscripts from the temple of Jawala Mukhi which he took in his custody would
had been kept in his royal library. He constituted a regular department for
translation. According to Farishta "the king called for the scholars of
that group (translators) and ordered them to translate a few of those books
(from Jawala Mukhi's Temple). From among all of them Aiz-ud-Din Khalid Khani, a
great poet of that age wrote a book containing objective knowledge, comparisons
and omens translated into verse under the title of Dalail-e-Feroze Shah. In
reality this book includes diverse sort of theoretical and practical wisdom.
During
this period knowledge became commonly popular. One of his rich courtiers was an
elevated scholar. He was a brilliant expert of Quranic knowledge. According to
Afif Siraj "Cerebral and religious scholars used to remain present in Tatar
Khan’s company” He was the writer of the famous
Tafseer Tatar Khani (exegesis of the Holy Quran). People say when he made
up his mind to write this exegesis he collected all available exegeses and
discussed with religious scholars all the differences among writers of Quranic
exegeses and wrote his exegesis with great devotion. He referred at places
various other exegeses. Khan-e-Azam Tatar Khan also compiled a book of Fatawa
(book containing legal opinions). He collected all the legal opinions given in
Delhi up-till his period and wrote diversely treated problems in his voluminous
book Fatawae Tatar Khani no doubt with the names of the judges having different
opinions.
We
can claim without any hesitation that Tatar Khan could not do this work without
a proper library. It is not possible to write such a great book without the help
of a multifarious library. Nadvi says, after the death of Tughlaq, India felled
prey to strong political disorder. Every provincial governor became an
independent ruler. Delhi in that period was the political centre of courageous
personalities. It was dominated successively by Mughal( Taimur), Sadaat and
Ludhis But they could not get along with the stream peacefully. They were
passing their lives under the continuous danger of various claimants to power.
In spite of all the upheavals faced by the people in power, the rich courtiers
could not overlook their literary taste. They were fully aware of the
significance of knowledge; so establishing libraries at their residences was
essential for them. Ghazi Khan who was an admirable courtier of Sultan Ibrahim
Lodhi had a special library inside the King's castle. When in the sixteenth
century Babar, the mughal, captured this castle he took this library in his
custody.
Babar
writes in his Tuzk." On Sunday roaming about in the castle I reached Ghazi
Khan's library, took many books from it and gave few of them to Hamayun and a
few others were sent to Kamran Mirza to Kabul. This library contains diverse
religious books. To me in it good books were little in quantity. Nadvi says
"We can guess from this statement that other courtiers used to have many
libraries about which our historians are silent.