Urdu Qawwali Naa Songs Download [UPDATED]

Traditional qawwali practice is built upon a system of hereditary training in which qawwals are part of the service community connected to a particular shrine. Their primary function to the shrine is to service formal activities, primarily the death anniversaries of Sufi saints (Urs).[7]

Since the intention of qawwali is to act as a bridge toward the experience of Sufi mystical love and builds upon religious chants and chanted poetry, the practice is viewed as permissible in what Islamic scholar Lois Lamya al-Faruqi refers to as non-musiqa.[8][9] Qawwals themselves are central figures within qawwali ritual but are not regarded as the focus and are still regarded as part of the servant class.[10]

Urdu Qawwali Naa Songs Download

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The songs which constitute the qawwali repertoire are primarily in Persian, Urdu, and Hindi,[13][14] although Sufi poetry appears in local languages as well (including Punjabi, Saraiki, and dialects of northern India like Braj Bhasha and Awadhi.)[15][16] The sound of regional language qawwali can be totally different from that of mainstream qawwali, as in the case of Chhote Babu Qawwal, whose style of singing is much closer to the Bengali Baul music than to the qawwali of Nusrat Fateh Ali Khan, for example.

The central themes of qawwali are love, devotion and longing for the Divine. The Sufi poets whose texts have made up the qawwali repertory often used worldly images to convey mystic spiritual love. As such, it is not uncommon to see mentions of worldly or forbidden concepts such as romantic longing, wine, and drunkenness, which are used as metaphors for the mystic state.[17] Qawwals bear the responsibility of maintaining a spiritually appropriate context for such songs, so as not to distract from the religious focus of the Qawwali occasion.[18]

A group of qawwali musicians, called a party (or Humnawa in Urdu), typically consists of eight or nine men including a lead singer, one or two side singers, one or two harmoniums (which may be played by the lead singer, side singer or someone else), and percussion. If there is only one percussionist, he plays the tabla and dholak, usually the tabla with the dominant hand and the dholak with the other one (i.e. a left-handed percussionist would play the tabla with his left hand). Often there will be two percussionists, in which case one might play the tabla and the other the dholak. There is also a chorus of four or five men who repeat key verses, and who aid percussion by hand-clapping.

Women used to be excluded from traditional Muslim music, since they are traditionally prohibited from singing in the presence of men. These traditions have changed, however, as is evident by the popularity (and acceptance) of female singers such as Abida Parveen. However, qawwali has remained a predominantly male business and there are still not many mainstream female qawwals.

The longest recorded commercially released qawwali runs slightly over 115 minutes (Hashr Ke Roz Yeh Poochhunga by Aziz Mian Qawwal). The qawwali maestro Nusrat Fateh Ali Khan has at least two songs that are more than 60 minutes long.

The singing style of qawwali is different from Western singing styles in many ways. For example, in words beginning with an "m", Western singers are apt to stress the vowel following the "m" rather than the "m" itself, whereas in qawwali, the "m" will usually be held, producing a muted tone. Also in qawwali, there is no distinction between what is known as the chest voice and the head voice (the different areas that sound will resonate in depending on the frequency sung). Rather, qawwals sing very loudly and forcefully, which allows them to extend their chest voice to much higher frequencies than those used in Western singing, even though this usually causes a more noisy or strained sound than what would be acceptable in the West.

Born in Lyallpur (Faisalabad), Khan had his first public performance at the age of 15, at his father's chelum. He became the head of the family qawwali party in 1971, and brought his unique style of sargam, khayal, and rhythm to his family's legacy.[11] He was signed by Oriental Star Agencies, Birmingham, England, in the early 1980s. Khan went on to release movie scores and albums in Europe, India, Japan, Pakistan, and the U.S. He engaged in collaborations and experiments with Western artists, becoming a well-known world music artist. He toured extensively, performing in over 40 countries.[12] In addition to popularising qawwali music, he also had a profound impact on contemporary South Asian popular music, including Pakistani pop, Indian pop, and Bollywood music.[12][13][14]

Khan was born into a Punjabi Muslim family[15][16] in Lyallpur (modern-day Faisalabad), Punjab, Pakistan, in 1948. His family originates from Basti Sheikh Darvesh, who settled in Jalandhar, Punjab in present-day India. His ancestors learned music and singing there and adopted it as a profession.[17] He was the fifth child and first son of Fateh Ali Khan, a musicologist, vocalist, instrumentalist, and qawwal. Khan's family, which included four older sisters and a younger brother, Farrukh Fateh Ali Khan, grew up in central Faisalabad. The tradition of qawwali in the family had passed down through successive generations for almost 600 years.[18] Initially, his father did not want Khan to follow the family's vocation. He had his heart set on Nusrat choosing a much more respectable career path and becoming a doctor or engineer because he felt qawwali artists had low social status. However, Khan showed such an aptitude for and interest in qawwali, that his father finally relented.[19]

In 1971, after the death of his uncle Mubarak Ali Khan, Khan became the official leader of the family qawwali party and the party became known as Nusrat Fateh Ali Khan, Mujahid Mubarak Ali Khan & Party. Khan's first public performance as the leader of the qawwali party was at a studio recording broadcast as part of an annual music festival organized by Radio Pakistan, known as Jashn-e-Baharan. Khan sang mainly in Urdu and Punjabi and occasionally in Persian, Braj Bhasha, and Hindi. His first major hit in Pakistan was the song Haq Ali Ali, which was performed in a traditional style and with traditional instrumentation. The song featured restrained use of Khan's sargam improvisations.[20]

In 1988, Khan teamed up with Peter Gabriel on the soundtrack to The Last Temptation of Christ, which led to Khan being signed to Gabriel's Real World label. He would go on to release five albums of traditional qawwali through Real World, along with the more experimental albums Mustt Mustt (1990), Night Song (1996), and the posthumous remix album Star Rise (1997).[25]

Khan's experimental work for Real World, which featured his collaborations with the Canadian guitarist Michael Brook, spurred on several further collaborations with a number of other Western composers and rock musicians. One of the most noteworthy of these collaborations came in 1995, when Khan grouped with Pearl Jam's lead singer Eddie Vedder on two songs for the soundtrack to Dead Man Walking. Khan also provided vocals for The Prayer Cycle which was put together by Jonathan Elias, but died before the tracks could be completed. Alanis Morissette was brought in to sing with his unfinished vocals. In 2002, Gabriel included Khan's vocals on the track "Signal to Noise" on his album Up.

Khan contributed songs to, and performed in, several Pakistani films. Shortly before his death, he composed music for three Bollywood films, which includes the film Aur Pyaar Ho Gaya, in which he also sang for "Koi Jaane Koi Na Jaane" on-screen with the lead pair, and "Zindagi Jhoom Kar." He also composed music for Kartoos where he sang for "Ishq Da Rutba", and "Bahaa Na Aansoo", alongside Udit Narayan. He died shortly before the movie's release. His final music composition for Bollywood was for the movie Kachche Dhaage where he sang in "Iss Shaan-E-Karam Ka Kya Kehna." The movie was released in 1999, two years after his death. The two singing sisters of Bollywood, Asha Bhosle and Lata Mangeshkar sang for the songs he composed in his brief stint in Bollywood. He also sang "Saya Bhi Saath Jab Chhod Jaye" for Sunny Deol's movie Dillagi. The song was released in 1999, two years after Khan's death. He also sang "Dulhe Ka Sehra" from the Bollywood movie Dhadkan which was released in 2000.

In 1997, he was nominated for two Grammy Awards, for Best Traditional Folk Album and Best World Music Album.[27] In 1998, he was awarded PTV Life Time Achievement Award.[44] As of 2001, he held the Guinness World Record for the "Most Qawwali Recordings", having recorded over 125 qawwali albums before his death.[45] In 2005, Khan posthumously received the "Legends" award at the UK Asian Music Awards.[46] Time magazine's issue of 6 November 2006, "60 Years of Asian Heroes", lists him as one of the top 12 artists and thinkers in the last 60 years.[47] He also appeared on NPR's 50 great voices list in 2010.[48] In August 2010 he was included in CNN's list of the twenty most iconic musicians from the past fifty years.[49] In 2008, Khan was listed in 14th position in UGO's list of the best singers of all time.[50]

Khan is often credited as one of the progenitors of "world music."[54] Widely acclaimed for his spiritual charisma and distinctive exuberance, he was one of the first and most important artists to popularize qawwali, then considered an "arcane religious tradition", to Western audiences.[54] His powerful vocal presentations, which could last up to 10 hours, brought forth a craze for his music all over Europe. Alexandra A. Seno of Asiaweek wrote:[55]

Nusrat Fateh Ali Khan's voice was otherworldly. For 25 years, his mystical songs transfixed millions. It was not long enough ... He performed qawwali, which means wise or philosophical utterance, as nobody else of his generation did. His vocal range, talent for improvisation and sheer intensity were unsurpassed. 006ab0faaa