In about on March 10, 2009 at 12:57 pm

The world’s first and longest magical fantasy Hoshruba was compiled in the Urdu language by two of its greatest prose writers. Spread over eight thousand pages, it reached the summits of popularity and acclaim never attained by any other epic in the history of Urdu literature. But the richness of its language and its length deterred translations for more than 125 years.

In this first translation of this iconic fantasy by Musharraf Ali Farooqi, whose translation of The Adventures of Amir Hamza was hailed by the international press as a gift to world literature, we enter the magical world of Hoshruba, conjured in the untold past by sorcerers defying the laws of God and the physical world.

Filled with dazzling illusions and occult realms inhabited by powerful sorceresses and diabolic monsters, Hoshruba had a fixed life, and a designated conqueror who would use its magical key to unravel it one day.

The first book of the Hoshruba series begins with the giant Laqa entering Hoshruba’s protection, and its sorcerer emperor finding himself at war with Laqa’s arch fiend, Amir Hamza the Lord of the Auspicious Planetary Conjunction, who pursues the giant with his numerous tricksters and a young prince – the yet to be known conqueror-designate of Hoshruba. When the prince is kidnapped by the devious trickster girls sent by the sorcerer emperor, it falls to an extraordinary trickster and a rebel sorceress to continue his mission.

Read more about the origins of Hoshruba, the most treasured and well-known fantasy of the Urdu language it in the tale of Hoshruba.



In about on March 10, 2009 at 12:53 pm


By Musharraf Ali Farooqi

Imagine a tall mountain reaching into the skies; at the foot of it a large army of readers is gathered – you among them. You hear a loud, thunderous beat. It’s me on kettledrums. From where you stand in the crowd you can barely see me. But you hear the beat loud and clear—what with all the mountain acoustics, and also because I strike the drums very loudly.You and all the others are gathered for a long, perilous campaign. On the other side of the mountain lies the land of an all-powerful tale – the one you must conquer. It has consumed whole generations of readers before you. And like all great tales, it is still hungry – ravenous, in fact – for more. You may not return from this campaign, or you may come back so hardened you may never look at stories in quite the same way again. But these are not the only challenges.

The path leading to the heart of this tale is through a dark terrain laid with archaic language and craggy metaphors, strewn with ornate word puzzles that are a challenge to solve. Not many have gone across in the last hundred years. But the tale will not die or be forgotten. It only gets hungrier and hungrier for readers. In the night, when people open up their bedside books, it roars with a terrible challenge, “ARE THERE ANY WHO ARE MY MATCH?”

Should you now wish to listen, here’s the story of this tale. It speaks of what this tale is, where it came from, and who created it. By telling you this story, I do not mean to delay you. By all means, advance and come back to me later, or never, if you like that better. I, for one, never read “introductions” first. I believe stories should be read without pompous fellows like me interrupting readers. I give this information by way of anecdote only because the account of this tale’s origins is a fantasy in itself and, like you, I too am fond of a good story.

Know then, that from 1883-1893 in Lucknow, India, two rival storytellers, Syed Muhammad Husain Jah and Ahmed Husain Qamar, wrote a fantasy in the Urdu language whose equal has not been heard before or since. It was called Tilism-e Hoshruba and it was over eight thousand pages long. This tale had been passed down to them – or so everyone thought – from storytellers going back hundreds of years.

But in truth, the Tilism-e Hoshruba was a monstrously elaborate literary hoax perpetrated by a small, tightly-knit group of storytellers from an earlier generation. How long it had been in preparation is not known. A story of such magnitude must have been in the making for many years. We know at least two generations of storytellers who were involved in the enterprise. The names of several men who propagated it most actively in their time have come down to us.

By the time Tilism-e Hoshruba appeared in print, everyone believed that it belonged to the cycle of tales of The Adventures of Amir Hamza, which could be traced back in India to the court of the Mughal Emperor Akbar (r. 1556 – 1605).

The Adventures of Amir Hamza originated in Arabia in the seventh century to commemorate the brave deeds of Prophet Muhammad’s uncle, Amir Hamza. In the course of its travels in the Middle East and Central Asia, this story incorporated many local fictions and histories and became an entirely fictitious legend. Then, sometime between the eleventh and the fourteenth centuries, The Adventures of Amir Hamza found its way to India. 

Emperor Akbar took a particular liking to this tale. He not only enjoyed its narration, but in 1562 he also commissioned an illustrated album of the legend. It took fifteen years to complete and is considered the most ambitious project ever undertaken by the royal Mughal studio. Each of its fourteen hundred, large-sized illustrations depicted one episode and was accompanied by mnemonic text in Persian – the court language – to aid the storyteller. Only ten per cent of these illustrations survived, but the royal patronage popularized the story and the Indian storytellers developed it into an oral tale franchise.

Oral tales had been told in India for thousands of years. Ultimately, every story tells of some event, but what storytellers choose to tell of the event and how they approach it is determined by the genre in which it is told. The Adventures of Amir Hamza was told in India in the dastan genre, which is of Persian origin. However, over hundreds of years, a distinctive Indo-Islamic dastan emerged in India that was informed by the cultural universe in which it developed.

In the nineteenth century, three hundred years after The Adventures of Amir Hamza found a foothold in the Mughal Empire, it was narrated in the Urdu language in two different dastan traditions.

The first was a short legend, which recounted all the events preceding Amir Hamza’s birth: the adventures that made him a hero, the details of his eighteen-year-long stay in the mythical land of Mount Qaf, and the events that followed his return to earth, and his martyrdom.

The second dastan tradition was much longer, loosely arranged and of a more complex nature. It not only included Amir Hamza’s adventures but also the exploits of his sons and grandsons. Through telling and retelling, the storytellers enlarged the existing episodes and continuously added new details and adventures.

Meanwhile, a group of Lucknow storytellers had become disenchanted with the Amir Hamza legend and its regular fare of jinns (genies), giants, devs (demons), peris (fairies), and gao-sars (cow-headed creatures). Most of these elements were borrowed from Arabian and Persian folklore. The few token man-eaters and sorcerers thrown into the mix were found to be rather boring.

These storytellers strongly felt that the Amir Hamza story needed an injection of local talent – magic fauna and evil spirits, black magic, white magic, alpha sorcerers and sorceresses. All of them were in plentiful supply in India and would give the story the much needed boost. Moreover, some of these sorcerers had to be True Believers. The Islamic history was chock-full of all kinds of occult arts and artists. A thousand camel loads of treatises had been written on the occult arts in Arabic, Persian and Urdu. Many renowned sorcerers were household names. It would be a shame to let that occult heritage go to waste.

But the storytellers were clear about one thing. The course had to be changed without rocking the boat. The proposed story had to remain a tale related to The Adventures of Amir Hamza – the brand that was their bread and butter. As long as the audience understood that the tale was a part of that famous cycle of tales, the storyteller would not lack an audience.

The godfather of this group of conspirators – and the likely mastermind of the planned hoax – was a Lucknow master storyteller, Mir Ahmed Ali. He sat down to prepare a fantasy tale that would have all of these ingredients, and more.

In the longer Amir Hamza cycle, every adventure began with a token mischief monger starting trouble in some place. Amir Hamza took it upon himself to fix it, and when he was finished, the mischief monger escaped elsewhere to create trouble anew. When one villain was defeated, another took his place. Amir Hamza dutifully followed and carried forward the storytellers’ oral franchise. The audience only needed the most basic information about Amir Hamza, his companions and the past events to enjoy a new episode.

Mir Ahmed Ali was well acquainted with this structure and decided to exploit it. When he looked around for a mischief monger to start his tale, his eyes fell upon one of Amir Hamza’s more celebrated enemies, Zamarrud Shah Bakhtari, alias Laqa. In fact, it would have been difficult to miss Laqa. He was a giant.

In the surviving leaves of Emperor Akbar’s Amir Hamza illustrations we find some fine pictorial representations of Laqa. In one of my favorite illustrations, he is flying in the clouds astride a magic clay urn.


He is accompanied by his cohorts, some of whom are playing bugles, cymbals, trumpets, and kettledrums. The fair-skinned Laqa with his long, flowing, pearl-strung beard, has a meditative look on his face. One day I measured him with my ballpoint pen, using his human cohorts as a rough scale. According to my calculations, Laqa came out of Emperor Akbar’s studio some twenty feet tall. It is important to remember this figure because we will be referring to it again shortly.

At the end of one of Amir Hamza’s pre-existing tales, Laqa was defeated and pursued by Amir Hamza’s armies. Mir Ahmed Ali saw his opportunity and scooped it up: his story would begin right at the point where Amir Hamza was chasing the giant.

Next, Mir Ahmed Ali used occult arts of the Islamic world as his inspiration to create a magical world called a tilism, which is created by a sorcerer by infusing inanimate things with the spirit of planetary and cosmic forces. Once an inanimate thing becomes a tilism it appears in an illusory guise and performs supernatural functions assigned to it by the sorcerer. Tilisms can be small or large depending on their structure or the complexity of the formula used in creating them.

Now, tilisms had been present in The Adventures of Amir Hamza since Emperor Akbar’s times. But they were shabby little things. Sometimes they were in the shape of a domed building atop which sat a bird of some kind. If someone shot down the bird, the tilism was conquered. Sometimes it was a visual illusion that had to be ignored, or a physical trap that must be avoided. At best, tilisms were small tracts of land that had some magical property assigned to them. This, and other such uninteresting stuff, had been sold in the name of tilism to this point.

But Mir Ahmed Ali thought up a tilism that would be a whole country and contain other tilisms within it. Its original founder sorcerers would be True Believers and the tilism would have an unalterable fate. The ruler of the tilism would be the powerful sorcerer Afrasiyab, titled the Master of the Tilism. With a sorceress empress, he would rule over a vast number of sorcerers and sorceresses. But having a wife would not keep the sorcerer emperor from lusting after other princesses and carrying on an affair with a beautiful boy. Because the emperor of sorcerers was a usurper, his empire would be filled with treachery and palace intrigues. And, most important of all, he would have an ongoing border feud with a neighboring tilism and its equally powerful sorcerer emperor.

Anything less complicated would have been an affront to Mir Ahmed Ali’s imagination.

Such a dazzling, mind-and-socks-blowing tilism had to have an equally magnificent name. Mir Ahmed Ali decided on Hoshruba (hosh = senses, ruba = ravishing, stealing). And with that, he had the title for his story: Tilism-e Hoshruba or the Tilism of Hoshruba.

Mir Ahmed Ali parked the fleeing giant Laqa in a land neighboring Hoshruba. Amir Hamza and his army followed and landed nearby. But the story was not about Laqa or Amir Hamza. The main action was set in Hoshruba. One of Amir Hamza’s sons was sent out hunting. He trespassed the boundaries of Hoshruba and killed one of the guardian sorcerers running on all fours in the shape of a fawn. The Emperor of Sorcerers decided to teach the prince a nice lesson. When Amir Hamza’s camp raised noises, the emperor responded in kind. Amir Hamza sent for his diviners to figure out what to do next. They declared that the fate of Hoshruba was tied to Amir Hamza’s grandson, Prince Asad, who would conquer the tilism with the help of five tricksters. With that, the scene was all set for action. And before we know it a campaign is launched to conquer Hoshruba.

Prince Asad enters Hoshruba with a large army and great preparations but in no time he is stripped of all that paraphernalia and left standing with only the clothes on his back. It turns out that he is completely useless in the tilism. The trickster Amar Ayyar, his four trickster companions and their newfound friend, the rebel sorceress Mahrukh Magic-Eye, must make war on the Emperor of Hoshruba, Afrasiyab. Amir Hamza watches from the sidelines and periodically indulges in cosmetic battles with Laqa and his minions lest the audience forget they are listening to a story from the Amir Hamza cycle of tales. But in a symbolic manner, the story has gotten rid of the Amir Hamza legend as soon as Prince Asad is rendered ineffective upon entering Hoshruba. He will remain a figurehead with only a ceremonial presence.

Mir Ahmed Ali wanted to make Hoshruba the most sharp-clawed, shiny-scaled tale in the whole of the Amir Hamza cycle so he liberally poured in vicious sorceresses, nubile trickster girls, powerful wizards and dreaded monsters and stirred the tale with non-stop action. In that process, Mir Ahmed Ali transcended the whole business of legend making and created a fantasy – the first, the longest, and the greatest fantasy of the dastan genre.

It also influenced the elements used in Hoshruba from the Amir Hamza legend. Some of the familiar characters appeared in it in a more fantastic idiom. We see this when we compare two characters common to Emperor Akbar’s Amir Hamza illustrations and Hoshruba.

The first one is our giant friend Laqa. We remember his size and appearance from Emperor Akbar’s illustrations. Now we read a description of Laqa in Hoshruba: “For some time now, Amir Hamza was engaged in warfare with the false god Laqa, an eighty-five-foot-tall, pitch-black giant. His head was full of vanity and resembled the ruins of a palace dome, and his limbs were the size of giant tree branches.”

Mir Ahmed Ali knew better than anyone else in the world that in all matters giant, size mattered greatly. Anyone can see that the Laqa of the fantasy is a far handsomer giant than the Laqa of the legend. We salute the author for making him a pitch-black, false god besides, and for the whole palace-dome and giant-tree imagery.

Read an Excerpt

In Uncategorized on March 10, 2009 at 12:48 pm

In the meanwhile, Rutas, with his twelve thousand sorcerers, arrived and bivouacked near Mahrukh Magic-Eye’s camp. When Mahrukh received the news she too, alerted and warned her camp. The tricksters and trickster girls also witnessed the arrival of Rutas’s forces and began planning their respective strategies.


Rutas rested for a day. The next evening, when King Sun retired to his western post after making his round of the sky, and the torch of the moon was lit in the heavens, the heavens’ old farmer, carrying the mattock of the Milky Way, arrived in the field of sky to water the crop of stars.


The beating of the drums of war and trilling of the magic bugles was heard from Rutas’s camp and the air was rent by the cries of “Slay! Slaughter!”


Magic birds flew into Queen Mahjabeen’s court and proclaimed with great decorum, “THE ENEMY HAS STRUCK THE DRUMS OF WAR AND HARBOURS IMPIOUS INTENTIONS.” Mahrukh Magic-Eye said, “Order the drums of war to answer from our camp. God is our Protector.” Immediately, her officers struck the drums of war and martial music from the Turkic flutes began floating on the air.


Every warrior became alert and busied himself in preparation for battle. For four watches of the night the air was filled with the noises of sorcerers preparing their spells and the din of the braves readying their weapons. Finally it was time, when the Beautifier of the World held up the mirror of sun before the lovely face of the beloved morn and, filling the parting of the coiffure of World’s Bride with dawn’s sandal dust, displayed its luminous face to the world.


At the break of dawn, Mahrukh, Bahar and Nafarman began marching toward the arena with their armed contingents. Queen Mahjabeen arrived in the battlefield with great fanfare in the company of Prince Asad. At that moment, the enemy forces also entered the arena. The sorcerers arrayed themselves. The warriors made ranks. The battlefield was readied and the criers proclaimed, “O braves, this world is the abode of grief and admonition. This field of carnage is the domain of honor and distinction. You must barter your valor to take away riches from this field. None has remained and none shall remain but the name of the brave and valiant alone.”


After the criers became silent, Rutas himself came forward and displayed his magic by creating a shower of stones. He then called out, “O ingrate rebels, is there anyone among you who dares to face me and withstand my magic?”


While the sorcerers loyal to Mahrukh stirred to answer his challenge, Rutas recited a spell and clapped. Suddenly, thousands upon thousands of magic birds came flying from the direction of the wilderness and began perching on the heads of Mahrukh’s soldiers. Whenever a magic bird landed on someone’s head he immediately turned into a tree, shoots sprouted from his body, green leafs covered him, branches protruded swaying from his trunk, and birds made their nests in them.


Mahrukh, Shakeel and other renowned sorcerers recited counterspells to ward off Rutas’s magic.


The charming Bahar gave audience with utmost glory on a peacock throne. She surmised that by displaying his magic and turning her soldiers into trees, Rutas indirectly challenged her.


She descended from her throne and, adjusting her mantle, arrived before Rutas. She undid her hair, took out a small box and opened its lid. Inside it was a small, beautifully carved ivory figurine. Bahar cut her finger and let fall a few drops of blood onto the ivory figurine and said, “O magic slave girl of Sameri, regard the magic birds that perch on my men and turn them into trees. Is this how you recompense me for bestowing you the honor of placing you on my head?”


The magic slave girl laughed, leapt out of the box, and disappeared.


A few moments later everyone noticed a colossal net spread over the length and breadth of the sky. They saw flocks of Rutas’s magic birds struggling inside the net. The magic slave girl, with a knife in her hand, brought the birds out from the net and slaughtered them. Their blood splashed on the trees and returned them to human form.


When Rutas witnessed this scene and saw Bahar standing before him he realized that she would, momentarily, cast a spell over him too; he would be unable to break it and it would bring an inglorious end to his mission.


Rutas took out Jamshed’s mantle, flew up by magic and snapped it in the air above Mahrukh’s army, releasing the soil of Jamshed’s grave…