Abdul ahad azad biography definition

He was buried in a simple ceremony attended by some of his handful relatives and friends at his native village in Budgam. Azad had a sobbing heart which was only beating for his nation and his songs of optimism will remain immortal and a source of inspiration for coming generations. There is no doubt that the Azad is one of the greatest modern Kashmir poets and in fact the founder of Kashmiri revolutionary poetry and cultural renaissance mysteriously remain inglorious, unheard and untouchable just because he was the author of a language which taught the people resistance and national pride.

Thus the onus as well as the moral responsibility lies on the shoulders of contemporary literary stalwarts and academicians who always beat their chests by projecting themselves the saviors and messiah of Kashmiri literature to introduce his poetry at the International literary radar. Save my name, email, and website in this browser for the next time I comment.

Monday, January 27, The Agha of English Ghazal. A Weary Traveller. Inking Catharsis. Please enter your comment! Born in the Rangar village of Chadoora in Budgam districtAzad is considered to be the first revolutionary poet and is credited with laying the foundations of literary criticism in Kashmiri literature. Azad's famous works include the three volume book, Kashmiri Zaban aur Sayiri.

His poetry reflect a desire for a better future, emphasizing an egalitarian society based on the principles of equality and pluralism. He was an advocate for linguistic nationalism and social change. Azad passed Munshi Alim exam from University of the Punjab and was appointed by Dogra government as a primary school teacher in Zowhama, where he taught Arabic; he was later transferred to Tral.

In resistancehe was suspected of being an activist and transferred to farflung areas. His house was raided, searched and family members tortured. His dues were also withheld by the government and he was not permitted to visit his ailing son, [ 3 ] [ 9 ] who died at the age of four, while he was posted at Tral. Azad thought deeply over this incident and according to Bazzaz he became "a skeptic, a rationalist.

At this point, Azad was ideologically drifting towards radical Marxism. Azad wrote his first poem at the age of Braj Kachru has identified three poetic phases in Azad's poetry, which he asserts, are indicative of his maturity and development. These phases coincide with the pen names Azad adopted throughout his career. The first phase was the poems of love and devotion written under the pen name, Ahad.

Poems in this phase were influenced by Urdu and Persian poets. The second phase is characterized by his poetry on nature under the pen name of Janbaz. Prem Nath Bazaz argues that shift happened because Azad drew inspiration from Mahjoor's poetry on nature. Kachru holds that this change came partly due to the death of his son. InAzad became involved in the Kashmiri Socialists' democratic movement for complete freedom of Kashmir.

This abdul ahad azad biography definition provided him with opportunities to study current literature, philosophy, and progressive ideas. This, according to Prem Nath Bazaz, led to the "unfolding of all his latent capacities" and "raising of banner of revolt against the extant social order. Together with Mahjoor and Zinda KaulAzad is considered one of the key figures in the modernist movement in Kashmiri literature.

These three poets are recognized for their contribution to shaping the literary landscape that later evolved into a renaissance of Kashmiri literature after Azad introduced revolutionary themes in Kashmiri poetry. He has not woven songs of sorrow, but has always wafted an aroma of optimistic rosy future through his pulsating imagination. He has consequently opted for finding an asylum in the future, disdaining the unpalatable present.

He may, therefore be called a poet of morrow. It might well be contended that this kind of ostrich-like behaviour on the part of the poet may sound as self-defeat and hence is a left-handed compliment. Herein, it can be said very conveniently that 'Azad' did not at all shut his eyes towards the present red in tooth and claw; he did not also own self-deceit--a salient trait of Romantic poets.

He was very sure of the ground under his feet, but at the same time, he presaged a meaningful future for the Man, though himself living in the present. He was essentially a poet of Man unscreening his wants and aspirations, unveiling the satan underneath his fair complexion, portraying most pathetically the man's dilemma being ground under the weight of exploitation and oppression and to crown all his faulty attitude of dividing man and man on the basis of religious beliefs.

These all stigmatic characteristis of a mentally sick man were obviously unbecoming of him- the crown of creation. Therefore 'Azad' an everawake artist could not all the time afford to deride him, cultivating in him a sense of irreparable frustration, and bluntling his initiative. As his ardent votary, he tried to instill fresh hope in him for bettering his present and on its contours build a happy future.

He, therefore, strove hard to keep the spirit of Man alive and kicking. The distance between the actual and ideal was to be smoothened by the Man himself. In utter frustration and inner turmoil, be would never rise to the occasion, bence the need to sustain his hopes holding out economically secure, fraternally amiable, socially agreeable and politically undominating future to him, This, in short, is what 'Azad' strove all his life to accomplish.

In all fairness to him, it cannot be dubbed as self-defeat or self-deceit, it is self-education and self-discipline. He has never elected to go into the shell like other Kashmiri Romanticists. Instead, he has tried to analyse Man in every sense of the word, bereft of any curves or blind alleys. His approach is direct, therefore sparing us the fatigue of fruitless kite-flying in respect of the essence contained in his poetry.

We are saved the embarrassment of solving puzzles and conundrums, rack our brains in interpreting his message and derive inferences intervowen in his poetry throbbing with life. He most canadidly asserts that his propitiation of the Muse is only a medium to focuss attention on Man. In this field, he wears his profession on his sleeves:- "O!

Adorer of religious values, you have opted for puritanic religosity; And I have elected for my own faith. You resign yourself completely to the steadfast faith in God, and my aim is to propitiate Man. Man was made after the image of God; he is a macrocosmic representation of his microcosmic spirit. Therefore, to propitiate Man is actually to adore God.

Azad believes in the affirmation of life and not in its negation. For him Man is not a solid bundle of flesh and blood only, but a manifestation of undaunted vigour and unvanquished spirit. He may have forgotten, or even obliged to forget such sterling qualities for the time-being, for which he is not only to blame; Azad's poetic fervour has tried to re-kindle that dead spirit in him.

It is awakening Man to his stature:- "This world is a thorn of unfulfilled ambitions in my garden; And the world- beyond is a blot of scare and fear on my skirt. Therefore, I owe it to Man to usher in a new- spring and bring back blossoming health to this garden of his; So that Man abdul ahad azad biography definition the flowers will attain full bloom therein.

He is mainly concerned with the material well being of Man. He does not make tall claims for reforming the spiritual attitude of Man. He does not go beyond the material contentment of Man, He makes him conscious of his rights and obligations, but does not dabble in awakening him to spiritual consciousness alone. He has concern for him on the material plane only.

A hungry man is always an angry individual. When this anger against the society has made him unbalanced, he can in no way harness his faculties to reach up to the subliminal heights. On the other hand, if he gets two square meals without any fuss or friction, he can usefully yoke his mind to achieve self, consciousness and consequent self-realization; Stuck up in the mire of material insecurity, his yearning for spiritual edification will be an exercise in futility.

Self-consciousness presupposes mental peace and equilibrium. If it is denied to Man, how can we expect him to engage himself in self- search. He has his frailities, be is not a super-soul adept in self-denial. He would like to have his minimum wants satisfied, hence abjuring world is foreign to his genius in these circumstances. He is weighed down so much by the oddities of life, that he is always nursing a cramp in his back.

With this physical and mental ailment, his soul does receive bruises, hence is incapable of unfolding its wings, without mincing words, 'Azad' has elaborated his point of view in this behalf, in these words:- "O God, I do not yearn after riches and gold, but would implore you to show me such a world in which Divine obedience is to remember God within always, but not to pray to Him everytime for the fulfilment of each and every want.

He has to put in efforts incessantly for making his life self-dependent and not to look to God for making him materially secure always. Relying on the Grace of God will naturally breed indolence in him and mar his initiative, which 'Azad' would never allow. This specific thought may have geminated because of repression and oppression throughout our history.

Our history books are filled with pages of horrific famines, floods and wars that made our inhabitants especially its philosophers to present a bleak future for its inhabitants. A look at the literature reveals that people find refuge in an idealised world when repression and oppression become common. We cannot be but sure that presenting before valleys inhabitants a bleak future had political connotations as well.

Our books, language and literature are full of poems and essays that portray worldly life as deceitful, unreal and of no use. The poet Azad loves every inch of Kashmir and advised its inhabitants to also do so. His keen sense and outlook look at the very causes of our horrible condition. The poet makes people aware that our pathetic condition is neither permanent nor because it is written somewhere in our destiny.

The present condition can only be explained through evils like the slumber of ages, injustice, superstitions and oppression in our society. He compares our present with our rich and glorious past. In the same poem, he reminds people that the valley has produced the likes of Khalhana, Gani Kashmiri, Yaqoob Sarfi, etc. He sings. Should the water of Kashmir be poison for us?

The water reared talents like Gani, Sarfi and Kalhan for us. In poems, Nalaye Badshah the lament of Budshah and Shikwah-e-Kashmir The complaint of Kashmir the poet laments the present condition of the people of Kashmir. The Shikwah-e-Kashmir is a moving poem.

Abdul ahad azad biography definition

Though this poem, the author chalks out our past, present and future. Azad as a poet makes it clear that the political, social and economic evils that have crept in our ways are responsible for our pathetic condition. In his discourse between Ishq love and Aqal wisdomthe poet believes that innocent people of Kashmir lack political power. Not only the Azad make us clear the reasons for our downfall, he further provides the solutions to alleviate our position.

In his poem Taranai Wattan Songs of the country he sings:.