Archive: November 29, 2021

Sir Syed Ahmad Khan’s Educational ideas

Sir Syed Ahmad Khan’s Educational ideas sir Syed Ahmad Khan is considered one of the most powerful and revolutionary figures of the 19th century. This century was a century of decline for Indians, especially Indian Kitab ghar muslims. Nineteenth century India was in the throes of educational, cultural and political changes. The old system was crumbling and a new world was being built. It was a time of great anxiety and frustration. This period is of special significance in the history of India in that not only the system of government has changed but also all the ideas and ideologies such as educational ideology, civilization and culture have changed drastically. This was the period when a foreign nation from seven overseas had completely taken over India. This situation was certainly disturbing for the intellectuals of the country. Therefore, in response to his actions, the actions of a prominent and influential person like Sir Syed Ahmad Khan made a successful attempt to get the Indians out of this predicament. Sir Syed was somewhat affected by the failed war of independence and the degradation of Indians, especially the Kitab ghar muslims, as the British had completely taken over the subcontinent after the failure of the war of independence. The oppression and exploitation of the British people against the people of the country was increasing day by day, so Sir Syed Ahmad Khan emerged as a great leader for the Indians after this revolution. He not only led the Indian Kitab ghar muslims politically but also played a key role in their social, educational, religious and intellectual guidance. All his writings, sermons, articles and speeches are a manifestation of this. History has shown that after the failure of the War of Independence, the condition of the Kitab ghar muslims in the subcontinent in particular had deteriorated. In the field of education, they were far behind other nations. Their social status was almost non-existent. Sir Syed was deeply saddened by this, so he resorted to education to free Indian Kitab ghar muslims from the cave of anonymity and ignorance, to prevent superstition and to make them a living nation politically and socially.

 

Sir Syed Ahmad Khan’s Educational ideas and he wanted Kitab ghar muslims to acquire modern sciences and arts. Sir Syed was well aware that other nations of India have come a long way in getting higher education and Kitab ghar muslims are far behind them. Nazir Ahmad also says about this that From every aspect we compare our situation with the Hindus, the position of the Hindus is bent. Incompetence and loneliness have freed us and made us even worse. ”

 

Sir Syed Ahmad Khan’s Educational ideas wanted Kitab ghar muslims to acquire modern sciences and arts like other developed nations and to connect with them at the cultural and political level only then Kitab ghar muslims can progress. Ordinary Kitab ghar muslims thought that learning English would weaken our religion, we would become Christians, our children would have wrong ideas and they would go astray which would create chaos in our society. While Sir Syed insisted on getting religious education along with modern education because he knew that without religious education we cannot achieve progress. In this regard, Sir Syed writes in an article on ethics.

 

“I am saddened by the fact that I see thousands of good deeds in my nation, but indecent, I find in them a great deal of delay and courage. But often met with macro-deception and force, they also have a high degree of patience and contentment, but useless and useless. So my heart burns and I think that if these are the best qualities of their education and training then how useful for both the world. Sir Syed Ahmad Khan’s Educational ideas was well aware of the fact that education is not only obtained by reading a few books but also training is essential for it, which requires good society and society. Sir Syed wanted to educate Indians in the style of Oxford and Cambridge universities. When he saw the system, education and training with his own eyes, he became even more convinced that training is the most important part of education. Education without training is meaningless. Also visit here

 

At that time, not only education was necessary but also political, social and economic well-being was essential for welfare. Equipped with English education and training seemed to be very important. Without it, Kitab ghar muslims would not have been able to advance in government employment, trade and teaching. The Hindus had realized this need at the beginning of the nineteenth century in view of which the awakening of the Hindu nation had begun. Due to the efforts of thinkers and reformers like Raja Ram Mohan Roy, Aishwarya Chandra Vidya Sagar and Madan Mohan Alviya etc., a new wave of awakening started among the Hindus and In all government jobs and trades, Hindus outnumbered Kitab ghar muslims in all fields, but Kitab ghar muslims were deprived of English because the British had taken power from them, so they hated English and English education and training. As a result, the Kitab ghar muslims fell even further behind. Kitab ghar muslims considered English to be anti-Islamic and thought that the British would convert them to Christianity. But Sir Syed Ahmad Khan’s Educational ideas did not give up and kept encouraging the Kitab ghar muslims to be equipped with modern education. He studied and observed the shortcomings of the society carefully and kept trying to rectify it with sincerity and force of action. He deeply observed the weaknesses of the Kitab ghar muslims and concluded that learning English was the most important factor for the development and promotion of their country and nation at that time and to get out of the pit of helplessness and helplessness. That’s the only way. Therefore, Sir Syed encouraged all Kitab ghar muslims to follow the same path At that time there was no language in India for the acquisition of Western sciences and arts in which Western education could be obtained except the mother tongue. It is very important that he be transferred to Urdu, for which he founded the Scientific Society, which aims to transmit modern Western sciences, arts and ideas into Urdu. He was well aware of the idea that no nation could develop unless all the sciences and arts were taught in its own language. He says about it.

 

My opinion should be dug up in the capital letters of the Himalayas of India in very large letters to commemorate the future, that if all knowledge was not imparted to India in its language, then India would never have the status of politeness and training. Sir Syed established a madrassa in Ghazipur which later became known as Victoria College. He also published the Aligarh Institute Gazette, the main purpose of which was to promote English language and Western sciences and it was published in both English and Urdu languages. Sir Syed was fully aware of the backwardness of Kitab ghar muslims and The main reason for the evils is the ignorance of the people and unless there is reform and welfare in the society of Kitab ghar muslims, their educational condition cannot be right. Therefore, along with the establishment of madrassas and institutions, he also initiated pen efforts for the social development of Kitab ghar muslims and launched a culture of morality through which he improved the social condition of Kitab ghar muslims by abandoning wrong customs and traditions, from the new civilization. He urged the Kitab ghar muslims to be enlightened and to adopt good morals. In this magazine, he slammed the religious, social and cultural evils prevalent in the Muslim society and presented the modern trends. Sir Syed was convinced that the Muslim nation could not prosper unless it was well-educated and well-mannered. That is why he said that getting English education was the greatest need of the time. Write in one place

 

“O friends! I am not happy that a Muslim has done BA or MA degree but my happiness is to make the nation a nation. ‘ Studied Oxford and Cambridge with his own eyes and similarly founded Aligarh University and provided opportunities for Kitab ghar muslims to benefit from it. In addition, he set up a “Committee for the Advancement of Muslim Education for the Promotion of Muslim Education”, the main purpose of which was to arouse the interest of Kitab ghar muslims in education and to suggest ways to adopt modern sciences. Sir Syed also emphasized on acquiring religious knowledge along with modern sciences. He wanted to see the rise of virtuous and talented youth from the institutions he had set up and to take them to the stage of development. I say Sir Syed.

 

“My dear! I wish I could see the children of my nation rising above the stars of the sky and shining like the sun; And be perfect in literature and be considered high in the whole world, do not forget these two words La ilaha illa Allah and Muhammad Rasool Allah Sir Syed encouraged people to study according to the requirements of the time and conferences, colleges, institutes etc. were set up to improve the educational condition of the Kitab ghar muslims so that the Kitab ghar muslims could understand the requirements of the time and move forward on the path of progress by acquiring knowledge. One place in Tahzeeb-ul-Akhlaq writes:

 

At this time, we need as soon as possible to produce a large number and if not a large number of reasonable youth of our nation who are leading in knowledge and skills and in the sciences that are necessary for the needs of this age. Sir Syed’s efforts to create a scientific mind and to emphasize the acquisition of modern knowledge are of the greatest need even today, ie if Sir Syed’s efforts and endeavors had been properly understood and Had practical efforts and struggle been made after the analysis of the Muslim nation, we would not be where we are today where the report of the Sachar Committee is embarrassing us. Reports from various research institutes show that the Muslim population in the whole country is about 5% of the country but at the economic level their condition has gone beyond the listed castes and tribes. As far as education is concerned, according to a recent survey, 4% of Indian children in rural areas and about 5% in urban areas have never attended school, and only 5% of their children are studying in religious institutions. Since independence, their number in government jobs has not reached more than five percent. The share of Kitab ghar muslims in the Indian judiciary is only 5%. Since independence, there have been four Chief Justices of the Indian Supreme Court, and of the current judges, only three of the five are Muslim. The same is true in politics. What could be a more tangible example than this? The previous Congress-led government, in view of the Sachar Committee’s report, had devised a five-point program for the welfare of minorities in the country, but its benefits depended on the sects of religions other than Kitab ghar muslims. The government has clearly written “abrogation” on it. One of the scenarios of the Indian Kitab ghar muslims is that today they are moving towards further decline and decay and on the other hand the efforts of the Fascist powers of the country to crush them and wipe them out of the country are intensifying. This is the true picture of the approximately 60 million Kitab ghar muslims in 21st century democratic India. Did Sir Syed of the nineteenth century promote education under the plan that Kitab ghar muslims should fall into the pit of further backwardness and degradation instead of progress? This is the result of Sir Syed’s efforts. Had Sir Syed been alive today, he would have been extremely disappointed and would have certainly emigrated. According to Ahmed Rashid Sherwani, an educationist, today there is a big difference in the education rate of 50 million Kitab ghar muslims and 50 million Hindus. Earlier Kitab ghar muslims were twice behind non-Kitab ghar muslims and now they are four times behind. He further added that looking at the educational backwardness of the Kitab ghar muslims, they emphasize that today every city needs a single Sir Syed.

Ghatta is covered with Adarbar on her head

Falak is showing its time

The misfortune is looming

This sound is coming from the silence

Who were you yesterday, what happened to you today?

You just woke up, you just fell asleep

Neither wealth nor honor remained

Gone with their Iqbal and wealth

The knowledge and art that has passed from them one by one

Destroy the virtues all in turn

As for religion, neither Islam remains

The name of Islam remains

Sir Syed’s concise outline of the development and prosperity of the Muslim nation in the late nineteenth century is just as effective and credible in today’s advanced age as is evidenced by his insight and foresight. Even today, educationists agree that the only way for Kitab ghar muslims to progress and prosper is to be aware of modern sciences and to receive modern and higher education. He foresaw that in the years to come, only those nations would be able to achieve dignity and progress in India which would be fully equipped with modern sciences and higher education. Because the age to come is the age of science and technology. These Sir Syed’s modern educational ideas and ideologies can be helpful in solving many of the problems that Kitab ghar muslims are facing in our society today. All of Sir Syed’s writings cover the problems of modern life. The path of action that he set for the Kitab ghar muslims, today we feel the need for the same path and the same guide. All his educational thoughts and ideas and writings can undoubtedly guide us even today if we ourselves try to understand and comprehend them with scientific thinking and open mind and walk on these paths with sincere heart.

 

In view of these objectives, it is not necessary for us to take stock of Sir Syed and the extent to which Sir Syed and his thoughts and ideas are in our life, but it is necessary for us to take stock of the fact that Sir Syed The people of Urdu and their adherents strive to disseminate the teachings and their thoughts and ideas as well as to promote their education as it should be or as we learn from Hayat Sir Syed. How much we appreciate his services and how we can pay true homage to him so that the soul of Sir Syed may find happiness and peace.

Latest Novel lost wealth by mashooq ahmed

Latest Novel lost wealth by mashooq ahmed says fiction is a lie, but writers and writers through their creations have created a world on which the reality is supposed to be. The writers kitab ghar have created wonderful stories with their strong imagination which by reading helps in understanding the events related to human psychology, philosophy and life. Fiction is a well known genre in Urdu. He also portrayed the mental, emotional, psychological, and social life of the human being. While there are big names in fiction who are creating great stories, in Jammu and Kashmir there are also old fiction writers as well as many young fiction writers who have created great stories. One of these young fiction writers is Bay. The most important name is Tariq Shabnam.

Tariq Shabnam has been writing fiction continuously for two decades. His first collection of fiction titled “Lost Wealth” came to light in 2020. This collection has been carefully published by GNK Publications. Attribution of the book to Tariq Shabnam Has named his loving grandfather Jan Mohammad Ghulam Rather and his dear grandmother Mohtab Begum who takes care of him at every moment and has written: Taught to do and trust and rely on Allah. ”The collection contains 27 (27) fictions. A Promising Fiction Writer ”in which Dr. Ashraf Ashari talks about Tariq Shabnam’s fiction writing. In “Apni Baat” the author has mentioned the names of many famous personalities including Noor Shah Sahib, Javed Azar Sahib, Saleem Salik Sahib, Sheikh Bashir Ahmed Sahib and Dr. Riaz Tawhidi Sahib. They are kind. In addition, the author has admitted in his speech that

“I don’t know if I’m familiar with the art of writing or not, my pen drips with ink that bleeds. Will prove. ” This humility is characteristic of few writers. The back of the book has been written by Dr. Riaz Tawhidi, a well known critic of Philip Valley. Is.

The story kitab ghar is lost in modern myths, but by studying the myths involved in the lost wealth, the reader finds the wealth of the story and gets lost in the world which Tariq Shabnam has created with words. The situation is going through but there is no denying the fact that this valley is famous all over the world for its beautiful and charming scenery. Its mountains, plains, rivers, waterfalls, places are delightful. Literary Valley of Kashmir Tariq Shabnam has also mentioned the beautiful scenery of the valley in his fictions.

“Wow, what a beautiful, captivating time. This garden, this flower garden, how beautiful it is. Waterfalls, these skyscrapers, charming hills. It’s really a ring of paradise. ”

kitab ghar  says Any fiction writer first reflects on his surroundings. Consciously his stories mention the surrounding conditions and events. Tariq Shabnam also talks about his society, conditions and events and his people in fictions. ۔ What he sees with his eyes and what he hears with his ears he refers to in the pages of the paper. They were busy with their daily chores. Adil Mirza’s voice was coming from outside, dogs were barking, loud roar of chickens was echoing, animals tied in the village house were also making noise. Adil Mirza wanted to go out and see but his wife forbade him and reminded him that Rajab had gone out for Uncle Hajat Bashari but no trace of him has been found till today. Wild beasts tore apart dozens of cattle and disappeared hundreds of chickens. Is See an excerpt from the novel kitab gharAs soon as the morning light appeared, when the birds began to chirp in sweet voices and the melodious songs of coils and bubbles began to scatter around, Adil Mirza opened the door of Himmat Jata and stepped towards the village. Seeing the horrible condition, his head began to feel dizzy and his eyes became dark. The village house was bathed in blood.

by kitab ghar  man is seemingly happy, he has wealth, servants, car, bungalow, everything but he has no peace. He has distanced himself from religion, he has forgotten his Creator, the principles under which he Life is meant to be lived. It has forgotten these principles. This theme is described by Tariq Shabnam in the key story of the collection “Lost Wealth”. General Tom is envious of human progress and thinks that Adam is really lucky. Beautiful buildings, high flying planes, big cars. Looking at the decorated bazaar, peace and tranquility, he thinks that God has indeed blessed man with innumerable blessings. Adam’s son is upset, he is in conflict. As the day goes on, General Tom changes his appearance and takes the form of a beautiful and handsome woman and goes to the restaurant. He picks up the newspaper and reads this news. That thousands of people were killed by the use of chemical weapons. He is shocked to read this.

Mr. D’Souza wants to close the toy factory and open an arms and ammunition factory because it is very lucrative. Many countries are at war with each other. Mr. D’Souza, Aftab Khan and Sham Lal are friends. That they will start a new business. D’Souza feels as if the night is over. We should go home and sleep.

General Tom, in various guises, observes the lives of men and women, rich and poor, the ruler and the oppressed, day and night, and observes their lives. He is suffering from anxiety. Materialism is predominant and materialistic man is seemingly bright but his inner being is dark. The question in his mind was what kind of wealth is man trying to get? He guessed but was not satisfied. General Tom gets the message that he should return home soon. He asks the King of Heaven for help and sits in the courtyard of a shrine. kitab ghar says a fter reading thousands of books, he wakes up and searches the books and finds a book called “Talash”. It says that man has progressed, he has all the comforts There are things, he is living his life in his own way. He has turned away from universal principles so he has lost his peace of mind and heart. General Tom’s mission has been fulfilled.

kitab ghar  telling mankind belonging to all sects living on earth has lost the invaluable blessing of peace of mind and heart due to the foolish mistake of turning away from the natural universal principles and living according to their own selfish and obsolete principles. Although they are working hard, they are not ready to change their ways. ”

The collection features myths on a variety of topics, ranging from regional issues to global issues. It is a reflection of human suffering and also mentions the beauty of the beautiful valley, human helplessness, greed, Selfishness is also described and terror, fear, dread and chaos are also described in the guise of art. There is a variety of fiction in the collection which makes it attractive and provides a means of expansion for those who are interested in literature. Spelling errors appear in the fictions included in the collection. Strong “is written strong. Hopefully this will be addressed in the next edition

Novel Personality of Ashfaq Mashhadi Nadvi

Novel Personality of Ashfaq Mashhadi Nadvi says If we want to understand the socio-political, scientific and cultural landscape of a state or a region, then reading the newspapers there becomes indispensable for us. I do not have any details of which newspapers were published here during the three hundred year rule of the state of Bhopal, but as Saleem Hamid Rizvi has hinted in his book “The Role of Bhopal in the Development of Urdu Literature” Copies of ancient newspapers from Bhopal were preserved in the personal property of Nawab Hameedullah Khan, but regardless of the newspapers published here in the twentieth century, they fulfilled their duty responsibly and There was the hand of journalists who lived their lives in this coach without any financial prestige just to satisfy their tastes. Some of the important names of these journalists are: Abu Saeed Bazmi, Qudoos Sehbai, Hakim Syed Qamarul Hassan, Johar Qureshi, Maulana Muhammad Muslim and Ishtiaq Arif, while Qamar Ashfaq and Ashfaq Mashhadi Nadvi are the journalists who used journalism as their mission. Adopted and established his identity at the national level by building the country as well as the nation’s awareness and lit the lamp of truth in journalism which today’s media can see from afar but does not have the courage to adopt. Ashfaq Mashhadi chose the thorny path of journalism and continued to lead it with all his heart. In fact, journalism is such an addiction that if you become addicted to it, then all the alcohol in the world is useless in front of it. This dedication is sometimes gained by putting a good headline on the news and he starts dancing crazy on his own news. There was also a monastic system behind Ashfaq Mashhadi Nadvi. His father was older than Sufi Sheikh Muhammad Sahib. Khilafah and permission was given to him by his Pir and Murshid, of which Ashfaq Mashhadi also had a large share. If he had wanted to, he would have formed a circle of disciples and set up a monastery in the same Bhopal. It is also a coincidence that he found leaders of revolutionary temperament like Arif Baig who fulfilled his passion through “Ayaz”. “Haft Roza Ayaz” was the representative newspaper of Bhopal which fought for its survival even in adverse conditions because it had a fearless journalist like Ashfaq Mashhadi behind it and as well known journalist Arif Aziz Sahib in his book “Mehfil-e-Danshuran”. Writes:Visit here latest novel

 

Ashfaq Mashhadi started his journalistic journey with “Haft Roza Ayaz” in the year 2000 and continued to edit this weekly in cold and hot conditions for 3 years. He became the correspondent of Bhopal in the daily Rashtriya Sahara and continued to express his sincerity. In the meantime, he was also the editor of the weekly “Qaumi Ekta” published from New Delhi. Success depends on complete mastery of language and expression. A journalist can never be a good journalist if he is not well versed in the language, mood and usage of the language. And to present the impressions in simple, smooth and flowing prose. The concept of nature on the tongue is not definite that Muqaffa and Masjaa should be written and a journalist should adorn his writing with inventions and metaphors and write poetic prose. It is not allowed to show the essence of composition here and there is no scope for coloring and rhetoric. In the light of these thoughts, when we study the writings of Ashfaq Mashhadi Nadvi, we get a good idea that he had a thorough knowledge of the characteristics of journalistic language and expression. Although his articles written in Rashtriya Sahara are of political nature, but the boldness, context and literary eloquence of words are certainly due to the beautiful taste of Ashfaq Sahib. Log political analysis and reports on burning issues are read carefully across the country. For example, Madhya Pradesh: Another laboratory of Hindutva, Vyapam Maha scam: Turning into a political storm, Education and employment scam: White conspiracy of black sheep, Challenge for drug mafia government are the manifestations of journalistic boldness. Similarly, in the February 6, 2013 issue of Bhopal, in an article he wrote on the abduction and trafficking of women in Bhopal, under the title “As the disease progresses, so does the medicine”, he writes:

 

The Bhopal police have also acknowledged the fact that these racketeering rackets belong to gangs of big cities. As a result, hundreds of girls are missing from their homes and despite being reported in police stations, It is unknown at this time what he will do after leaving the post. ”

See also the headline “White elephants and khaki uniforms: fistulas for the state”. He had the power in his hands. The headline is related to that. Writes:

“These incidents of beatings of government employees have turned these suspicions into a belief that the state government staff is focusing less on services and more on interests, resulting in a lack of sense of responsibility towards their duties.” The scourge of recklessness, laziness and laziness, and the pursuit of one’s own interests by engaging in unwarranted acts and associating with anti-social elements or giving them free rein in one’s jurisdiction, such as the increase in anti-people and anti-state activities. The state is in the grip of corruption. ”

 

However, it was a cursory introduction to which I expressed my feelings and sentiments towards Ashfaq Mashhadi, a fearless journalist from Bhopal. We hope that our generation will follow in the footsteps of these elders while maintaining the integration of literature in journalism and will also follow their elders in speaking truth and honesty as this is an important aspect of the personality of late Ashfaq Mashhadi Nadvi. He was also always concerned about the future of Urdu journalism, an example of which was published in the April-September issue of the quarterly Tamsheel, a magazine published by the Madhya Pradesh Urdu Academy. No need to light a candle. At the end of this article they are:

 

We can provide both protection and development to both Urdu language and Urdu journalism and to Urdu journalists, Urdu writers and Urdu poets by keeping the basic points in mind both in the present and in the future. As a proof, by looking at the publications of the newspapers which are being published in India even today and we are on the verge of development, and by visiting these institutions, one can see their diligence, hard work, dedication and their fascination with Urdu. This can be done by looking closely. It simply came to our notice then that  .

Glory is far better than the darkness of night

Burn a candle for your part

Maulana Abul Kalam Azad novel

Maulana Abul Kalam Azad gives standard and credibility to Urdu journalism by Razdan Shahid, Maulana Abul Kalam Azad was a genius and promising person. His religious, scholarly, literary, political, national and national services are very diverse and varied. Among the extraordinary mental and intellectual abilities that imprinted his deepest impressions on the hearts and minds of the people and influenced the whole era and environment, was a very prominent feature of his journalism which was his favorite for a long time. Hobby remained. Journalism was the beginning of his scholarly and literary life. Journalism was the means of fulfilling his mission for him. Journalism was given great dignity, honor and dignity by Maulana. Maulana Azad did not have a teacher in journalism. He was his own teacher. Did not receive training from At that time it had no arrangement and no operation. Maulana’s own God-given ability and extraordinary intelligence was his teacher and guide. The newspaper or magazine which he touched was given four moons. The master of editing Maulana devised for himself. And there were Turkish Arabic newspapers and magazines which came to Maulana. It is also worth mentioning that Maulana was aware of the techniques of journalism and its modern principles and codes and he did his best to modernize his journalism. Emphasis on newspaper get-up, printing and decoration, arranging typing, despite the lack of resources and resources to get your newspaper out of the country’s other language newspapers better and better, taking great care in news and articles and in printing. They cared about beauty. He considered journalism to be a powerful tool to breathe life into the country and the nation and to create a revolution.

 

Maulana’s journalistic career began at the age of about ten or eleven years. Old age At the age of eleven, poetry has been written by others, but this is probably the first and last example of regular editorial at this age. If left unchecked, this magazine will be published on January 2. Al-Misbah did not run for more than three or four months, but the pen continued to run. One article on the newspaper and its benefits and the other on Halat Khaqani Sherwani are relics of the same period. In May, he wrote an article about the power of the press, “Makhzan” for Lahore. It was a prominent literary magazine whose editor was Abdul Qadir Azad. There could be no greater distinction than for a person to edit his own pamphlet. During this period, the monthly poetry magazine of Munshi Nawbat Rai Nazar, Khadang Nazar, was added to the prose section in Lucknow and its editing was entrusted to Azad. In which Maulana’s articles continued to be published with all its splendor, every aspect of literature was tested. An important event of this year is the publication of “Ilan-ul-Haq”. This is Maulana’s first miscellaneous work according to research so far. For a few days, Maulana Abul Kalam Azad novel was also involved in the editing of “Adro Diggit” of “Shah Jahanpur”, but this is a ground and marginal event. Al-Misbah and Ahsan-ul-Akhbar are the only two newspapers that have a basic status. Couldn’t get out regularly due to difficulties and some independent illness. A total of twelve issues were published, including eight several-week joint issues. They set the following objectives for their magazine.

(1) Social reform of Muslims.

(2) Promoting Urdu especially in Bengal.

(3) Training of literary tastes in intellectuals.

(4) Criticism of literary works.

“Lisan al-Siddiq” shows. This pamphlet became very popular. Well-known magazines of the country like “Vakil” published very good comments in Amritsar. But he stayed until the end. He wanted to make his magazine a high level literary journal. Azad had realized the importance of Urdu in his youth and he had made his magazine as the spokesperson of Anjuman-e-Tarqi Urdu. It is important to make the mother tongue the medium of instruction. He went on to say that the mother tongue was the most suitable and appropriate medium of instruction. According to him, education is the key to social reform. Muslim intellectuals recognized Azad as the editor of “Lisan-e-Siddiq”. Was being taken hand in hand thanks to the beauty of and its sun dhajj.

Azad’s connection with Shibli Nomani proved to be a turning point in their mental evolution. Azad remained associated with “Al-Nadwa” from October 1 to March 3. This further increased his popularity among Muslim scholars and teachers. Of particular note are “Muslim Treasures”, “Justice in Islamic Countries” and “Women’s Rights”. He worked with great vision and skill At the request of Sheikh Ghulam Muhammad, the owner of the famous two-day newspaper “Vakil” of Amritsar, Azad took over its editorship from April to November. But due to his brother’s illness he had to return to Calcutta. The second period of his tenure as a lawyer was from August or September 2 to August 3. He made the newspaper three days long and its publication doubled. The newspaper exposed him to the realities of Indian politics and gave him experience on national issues. But when there were differences with the owner of the newspaper, he had to separate from it.

Returning to Calcutta after the first round of editing by Vakil, he republished the weekly in January, at the insistence of Muhammad Yusuf, the owner of Darul Sultanat. But he lived only a few days.

 

After parting ways with the “lawyer”, Azad was exploring the possibility of issuing his own pamphlet. Azad’s personality is imprinted on Al-Hilal. He made it clear on the pages of Al-Hilal that he had no commercial or personal interest in running this weekly. Al-Hilal was the first weekly picture magazine in Urdu, printed in a type imported from Turkey. He tried his best to make the pamphlet stand out and have a high standard. “Al-Hilal” changed the world of Urdu journalism. “Al-Hilal” was not just a newspaper but a movement. And created religious awareness. Oh, I wish I could get the Hour of Resurrection, which I would take with me to the high peaks of the mountains.

The same sound of thunder awakens the disgraceful dream of humiliation and disgrace

And shout and shout to get up, because now you think a lot and wake up

Because your God wants to honor you with life instead of death, rise instead of fall and honor instead of humiliation. 

Through the pages of “Al-Hilal” he tried to divert Muslims from the path of loyalty to the British government. A large part of this weekly was dedicated to the Muslims of the Middle East and developing countries. Was gone Through Al-Hilal, his message to the Muslims was to unite against the foreign rulers. Azad was forced to close Al-Hilal under the Press Act, the last issue of which was on December 6.

But Maulana Azad was not one of the losers. This made their intentions even stronger. Therefore, they republished it on 2nd November, under the name of “Al-Balagh”, which was the second image of “Al-Hilal”. However, on March 1, it was closed due to the reprimand of the government. On March 2, Maulana was ordered to leave Bengal. All the provinces except Bihar had banned him from entering the area. So Maulana left for Ranchi and was detained a few months later. Were released. And these were the very last days of the year. Within two years of his release, he accepted the membership of the Congress and also issued the weekly “Message“.

 

Maulana had issued a pamphlet called ‘Peegham’ from Calcutta on September 2, the compilation of which was entrusted to Maulana Abdul Razzaq Malihabadi. In it, Maulana has published warlike writings, but due to other national and political responsibilities, he could not pay due attention to it. Independent and compliant Maulana Malihabadi went to jail on February 8 after the court verdict, and the ‘message’ was closed. Its last issue was published on December 4. He published the 15-day “Al-Jamia” in Arabic, the first issue of which was published on April 1. The magazine closed in March. This was the first Arabic magazine to be published in India. Its main purpose was to acquaint the Arab world with the political activities of India. Its main theme was the same as the message.

Then, almost twelve years later, the second period of “Al-Hilal” began and the first issue of this period was published on “June”. Etc. Maulana Abdul Razzaq Malihabadi was responsible for the publication of the pen and etc., but this time too the issue was published and closed on December 5.

It is unfortunate that Maulana Azad’s influence on Urdu journalism was limited. No one else was able to follow the path he had enlightened because the reason for his perfection was to reach his mental level and to adopt his unique style. Maulana Azad stands alone with his majesty and glory in the field of Urdu language.

latest Novel The teachings of the great saint and human society

Latest Novel The teachings of the great saint and human society there is no doubt that Allah, the Lord of Glory, created man in the best form and gave him a beautiful shelter in the form of the world, but the ignorance, greed and selfishness of human beings have polluted the soil of the entire human race today. As a result, every member of the human race today, whether rich or poor, seems to be deprived of the riches of peace and tranquility.

Now the question is, what is behind it that man today is advanced in every way, he is commanding the moon, he is floating in the sea, he is ruling over the winds, yet he is longing for peace and tranquility? The main reason for this is that human beings have rebelled against their nature, changed the standard of their love and enmity, created deadly diseases like jealousy and envy, and blind love of wealth has taken away their consciousness, while On the contrary, it is very important for any nation and community to be endowed with human qualities, then it can form a better society and play a constructive role in the reform and welfare of human society, otherwise it will not.

Given the current situation, there is hardly a nation in the world that stands on the right standard of love and enmity, is free from the deadly disease of jealousy and envy, or is not killing humanity in the blind love of wealth, otherwise most nations. These evils are addictive from head to toe, and the funny thing is that every nation is feeling proud of it, while for all these things to be found in any nation, it is like drowning in a flood. Every society in general and Indian Muslim society in particular suffers a lot from the ills.

 

The standard of love and enmity: On what basis does a person love another person and on what basis is enmity, because love and enmity is also an important part of success in both worldly and religious societies. In spite of this, man should be deprived of the fragrance of Fuzoofalah. Thus, pointing out the basis of love and enmity, Sheikh Abdul Qadir Jilani says: If you are against the Qur’an and Sunnah in terms of deeds, then rejoice only in friendship and love with Allah and His Messenger. But if his deeds are in accordance with the Qur’an and Sunnah, then you still consider him an enemy, then you are caught up in the desires of the flesh and you have enmity for your personal purposes. Because of this hatred and enmity, Is a crime which is a crime, so repent from this hatred and enmity to Allah and ask Allah for the love of Him and His righteous servants and righteous people. Similarly, the deeds of the person whom you love. Examine the character in the light of the Qur’an and Sunnah. If his deeds are in accordance with the Qur’an and Sunnah then love him and if his deeds are against the Qur’an and Sunnah then consider him an enemy. So that your love and enmity do not remain subject to mere desires of the soul, because you have been commanded to oppose it: “Do not run after the desires of the soul, for it will lead you astray from the way of Allah.

Of course this address is addressed exclusively to Muslims but in its veil it is being addressed to the followers of all religions. That is to say, love and enmity should be based on good and evil and not in the name of caste, nation and community as it is prevalent in Indian society today.

Jealousy and Disease is a Disease: Diseases such as jealousy, enmity and jealousy are common among human beings nowadays, and people are suffering from this disease against their will. Socially calm. Therefore, emphasizing on avoiding jealousy and envy, latest Novel the elder says: “Why do I see you as jealous of my neighbor and neighbor? So he burns with his food, clothing and shelter, wife and property and other blessings bestowed by Allah Almighty. You do not know that jealousy is a dangerous disease which weakens the faith, turns away from the court and leads to disobedience to Allah. Like fire to wood. O poor thing, what do you envy him for? His fate or his own destiny? If he is jealous of their fate, then it is a gift from Allah, the Almighty says: We have distributed among them the means of subsistence in the life of this world. It is as if a person who is patient and grateful for the blessings of Allah Almighty is committing injustice through jealousy and envy. Ignorance and ignorance, know that your share will never be given to anyone else, because Allah the Exalted says: “My decision changes. No, nor do I oppress the slaves. There is hardly a country and a society that has escaped the scourge of jealousy and envy. In such an environment, the importance and necessity of the teachings of Bada Pir Sahib is doubled so that the country and society can be saved from the jealousy and resentment that has taken root in the hearts of the people in the name of religion, country, society and caste and the whole humanity. And be safe from bad diseases.

Wealth Minister’s fault: Wealth is such a thing that the essence seems good and good to someone. But it is better when there is no obstacle in fulfilling one’s duties and obligations (religious and social responsibility). That no misfortune or calamity should befall him. Warning in this regard, Bade Pir Sahib says: “If Allah Almighty grants you wealth and you turn away from the worship of Allah because of it, then in this world and in the hereafter Allah will make it a hijab for you and it is possible that Allah will protect you. Take away from you wealth and change your condition; and if you do not let wealth become an obstacle in the performance of the duties of worship of Allah, that wealth will be forgiven to you forever And you will be the servant of your Lord, the Blessed and Exalted. Visit here

The story is that the lust for wealth has blinded man to such an extent that violation of sacred relations and murder of human society has become commonplace today. There is an entity who has created all things and without the will of that great entity not even a single bird can be killed. At the same time, keep in mind the religious and social responsibilities.

Latest novel Museum of Wonder

Latest novel Museum of Wonder ajooba took two steps back, raised his head and proudly saw a large board on the forehead of his magnificent mansion. Glancing at his eyes, he thought, “Now, if those things are found quickly, his museum will be complete.” And its museum will be the highest, the strangest, truly the strangest museum in the world. To achieve this, he first advertised on TV, in newspapers, magazines, radio, the Internet, everywhere, but to no avail. He contacted all the advertising agencies in the world, but to no avail. It did not happen. Then he sent many of his agents to different countries of the world. These agents hired thousands of employees to find this thing, but it was a failure. He had spent his vast wealth in search of this strange thing. Not only this, with the help of his hard work he has been able to make the most of his time. There was also a modest bank balance. When Ajooba sought help from the government of his country to find this thing, like the people, the ruler of the time laughed too. His madness was saying . ‘That thing will be found, it will be found, it will be found for sure. He will buy this thing. Just like he buys old goods, newspaper waste, and broken, broken iron, plastic goods in the streets. That thing will be found somewhere, sometimes it will be found. Also read Latest novel

Ajooba belonged to a landed family. His father was the only child of his grandfather and he was the only son of his father. He had immense family wealth. But from an early age he was fascinated with collecting rare and old things, such as thousands of years old coins, old human bones, pottery, antique tools, antique women’s jewelry, clothes, old books, postage stamps. He had spent his fortune acquiring items such as tickets, veterans’ uniforms and statues, and turned much of his backyard into a museum.

Disappointed by his madness, his wife moved to Mecca with her two sons and took up a job raising children. His real name was forgotten, everyone started calling him weird.

He had been wandering for years in search of the last thing he thought was necessary for his museum. In twenty years he has traveled to many cities. Going to every street in every city he wanted to buy this thing but

He hadn’t been to his home for years, he didn’t even know what his museum was up to these days, he had left the museum in the hands of a few employees while walking. His hair had turned white. Yes, the vision was getting weak. But his obsession was not letting him get tired. Strengthened him and he would forget all the frustrations, fatigue and confusion and stand up with new courage, new determination   The search would continue.

If he shouted for this thing in the streets, all the people present there would be amazed, and wondering what is this thing, what is this call? They would ask each other   “What is this thing, brother?” ? ‘

Some elders who had ever heard the name of this thing used to laugh and say “Now where will you find this thing, this person has gone mad.”

Today again he was walking in the streets of a new city. A ray of hope was shining in his eyes. The city seemed old-fashioned and traditional. It seemed that the city was not as old as it used to be. Here too people were looking at him with strange eyes He shouted and entered an old looking neighborhood. He was returning after making a noise in a narrow alley when   a dilapidated door slammed open   he looked back. The door was closed from place to place. There was mud and dirt nearby. A girl’s voice was heard from outside the door.

He quickly reached near the door. Ajooba’s heart was beating fast   his heart was saying, today your wish will surely be fulfilled.

 

“Yes, I’m talking to you. Do you really want to buy these things? They have no value, no identity.” The girl was in a state of conflict.

“Gee, I will definitely buy it. I will pay whatever you ask.” The head was covered, would he have these things?

“These things are lying in my grandfather’s old box .” I’ll bring it. “She turned quickly, stumbled upon a brick, and staggered inside.

When she returned, she had a small old wooden box in her hand. She placed the box down next to the marvel. Neighbors peeked through the doors and windows.

The girl opened the box   then she suddenly closed it. And as if in a full voice.

“Brother, tell me first, what will you do to them?”

Ajoob realized that the girl was very worried about these things. He was afraid that he would refuse to give. Ajube told the whole story and said.

“Don’t worry my daughter   all these things will become the glory of my museum with great care and protection.”

On hearing this, she began to weep uncontrollably. She used to cry and say   The ones you valued more than your wealth, fame, health and life and protected them all your life, you would never sell them   but grandpa   ” She put it on her face and started crying. Ajooba was anxious to console the girl or take possession of everything as soon as possible.

Little did he realize, however, that a few minutes earlier his ailing grandfather had staggered and shouted at the door, and now leaning against the wall, trying to control his uncontrollable, trembling heart. Were Suddenly the girl’s eyes fell on Grandpa   she got up in a daze and moved forward to handle Grandpa   but Grandpa fell so late. One of his legs was in the groove and one hand was resting on the ground. Grandpa was hiccupping very fast. ۔ Ajuba and the neighbors were spectators. After wandering around the city for almost twenty years, when Ajuba reached his museum with his most important thing

He saw eight or ten bulldozers tearing down his house, the last walls were being torn down. had been.

The people of Ajuba’s neighborhood could no longer recognize him. He had changed so much in those twenty years that it was difficult to recognize him. He was not only old, he was also in a bad condition   People were ignoring him as a beggar.

Neighbors told him that his wife and son had returned home. He had not received any good news for so many years, so he was considered departed from the world. Not interested, so they decided to build a five star hotel instead of a museum.

Hearing this, amazement’s dim eyes became dark. He sat down on the ground. His head began to spin rapidly. Suddenly there was a slight pain in his heart, and then there was a sharp pain. You want to stop the pain of endurance with the things in the bag   but where was the living heart going to get rid of these lifeless things. Died

Municipal officials found Ajuba’s body unclaimed and took it away for their “use”. And the bag of wonders, which contained his most precious things, stumbled upon the people and reached the pile of rubbish, in which the decay had taken place

 

“Sad Generations” The war of story and imagery Novel

“Sad Generations” The war of story and imagery Novel fazil Jafari believes that it is not necessary to know the literary ideas and beliefs of its creator before criticizing or at least voting on any creation. Neither the author’s social background nor his literary beliefs should stand in the way of criticizing any work because of the currents of textual criticism that emanate from Miraji. Then there has been the realization of the fact that from Shams-ur-Rehman Farooqi to almost all the critics of Urdu that in any work of art the author presents a reflection of his social background consciously or unconsciously. As far as the sad races are concerned, one of its virtues is that it does not feel the echo of Abdullah Hussain’s literary beliefs anywhere, but on some occasions he has expressed his semi-philosophical views. In most places throughout the novel, the psychology of the characters has been analyzed in terms of their social background. The number of races would be much higher than it is today. Despite some technical flaws in the very early chapter of the kitabghar novel and the slow flow of the story in future chapters as well as the author’s inappropriate speeches in the last part, the charm of narrative in some places still keeps the reader’s attention away from these flaws. As long as the author himself does not make any technical mistake or unreasonable imagery to break this spell. The study of sad races is like traveling on a stormy and dark night when intermittent lightning flashes travel a long way and the traveler wishes that this lightning would always shine forever. Can only invent a few sentences to describe the sunset scene and for that

It is also a condition that they be an integral part of the story. 

Abdullah Hussain may not have seen these words of Bedi, but in the sad generation he has focused from the beginning to the end only on the narrative narrative and as far as the concentration of the story and its centrality in fiction is concerned. In sad generations, storytelling is secondary to imagery. Imagery is not a defect. It is through this that the author forms his desired area or era in the story and if it is not, then even in the best story. The charm that keeps the reader gripped by itself cannot be created, however, it should not be the case that after every half a row, two pages should be devoted to imagery, and even for minor and minor incidents, all attention should be focused on the imagery. Be given One of the disadvantages of doing so is that the reader’s mind becomes entangled in the scene instead of moving forward with the events. It has to be said that if its imagery is separated from the sad races, then the thickness of this novel will be less than half. Abdullah Hussain, on the other hand, knew the art of writing interesting prose in any case and this quality of his is evident only in the narration of scenes. At the beginning of the novel, there is a description of Roshan Agha’s invitation to the palace or Naeem’s participation in the First World War and his brief stay in Cairo, France and Sir Kat Camp or a literal depiction of the captivating scenes of these cities.

Silently in the light of the sacred fat in the garden of the bright palace

Food was being eaten The tall white trees stood still. Beyond the tables

A fountain was silently gushing water in the dark. Naeem raised his head from the meal

Seen The whole atmosphere was magical.

The sun was shining brightly in the Egyptian sky and the earth was as dry and hard as the years

Have not seen the shape of water. The race course was in the shape of a very large circle with three

The camp was spread over a quarter of the area. To the south were brown, dry, rocky hills

Whose stones had been inclined to the constant heat of the sun and rapidly blackened, and had the same color on them

The mountain goats used to graze. Cairo was spread to the north and west

Bedouin donkey carts and camel carts dressed in rustic Arabic costumes on wide paved roads

They used to sell vegetables and milk. To the east was the desert and the shining sand

There were mounds behind which the sun shone every morning on Cairo and on the race course camp.

And tired, dusty, tired soldiers would rise on their faces

This and many such fine examples of imagery are found on every third page of Sad Generations. Abdullah Hussain has used them frequently but the reader reads the novel only for the sake of the story and the unavailability of the story. His nature becomes cumbersome.

The geographical background of the sad races covers Delhi and Roshanpur as a whole, but in some places Calcutta and finally Lahore and its environs are also presented as background. All major and popular Urdu novels have a tradition of clearly presenting the location of the story, but in the sad races no external information has been provided about them other than the names of the areas, which has led to the location of these areas. To be better understood. If the novel had the name of Madras and Meerut or any other city instead of Delhi and Roshanpur, it would not have made a clear difference in the overall impression of the story. The other thing that is more important to me is that fiction cannot be fiction unless the flow of time is neatly presented in it and in a novel time is more involved than fiction, according to Fazil Jafri. “In short, time is identified by its attitude towards fiction while in the novel, time itself is the character” (1). Flows on the chest of time and finds its surface . That is, the flow of time or time is necessary for fiction in any case. Has made successful attempts to break the historical traditional mythical structure of Intezar Hussain is our only fiction writer who completely integrates the past with the present. They do not confuse in temporal time, here the story travels on its historical letter. As far as Abdullah Hussein is concerned, he has scattered the whole story of sad generations from the first decade of the twentieth century to some time after the partition of the country. Forty-five years of time gives a great canvas to any novel in which the novelist can very easily and skillfully present the flow of time to the reader. It does not seem to be moving forward again and again. The author himself informs the reader that five years have passed now or six years have passed today or his marriage will be three years tomorrow and so on. In this connection, the name of God’s town comes to mind. There is very little time span of God Basti among the sad generations, but the example of Shaukat Siddiqui’s artistic skill with which he has kept the time period of only four or five years in the whole novel, is found in very few people From a great fiction writer like Abdullah Hussain, the reader does not expect him to stand up again and again like Munshi Parin Chand or Sohail Azimabadi and start his speech and he has to sit holding the hand of Baran again and again. In fact, it is common for all writers who are influenced by Idealism to make speeches in their writings. The things that are left out of their correctional articles, they somehow bring in their stories and call it a verbal character. I do not want to add my name to the list of nonsense by denying the social and correctional services of the objectivists. Abdullah Hussain was not an idealist at all, but in the last part of the sad generation, he himself descends into the novel. Dr. Ansari, Anis-ur-Rehman and the role of the old professor during the migration are all incarnations of Abdullah Hussain who is born in the novel as required for the extraction of his semi-philosophical idea and unnecessary and long speech without palace. Let’s start. Apart from them, the main character of the novel is Naeem who does not engage in philosophical discourse anywhere in the novel but after passing one third of the novel, the semi-philosophical spirit of Abdullah Hussain gets embedded in his body and he thinks the same and Says what the author wants. Despite Naeem’s attainment of Nirvana after passing through the age of heart, his detachment from life during the migration and finally being killed by the rebels does not in any way correspond to the nature of a person who has attained Nirvana.

“What do you base your imagination on?” You can’t put imagination into action without a reason. The mind and the thoughts

You need more than luck to succeed in affiliate business

You can think and save your mind from destruction. Thoughts are based on nothingness

Can’t put on If you ever do that, your thoughts will speed up instead of moving in a particular direction

Will scatter here and there and shatter the brain.

Anis-ur-Rehman’s speech is almost double that of Dr. Ansari’s speech. See also his words. It is so useless and this feeling is very frightening.

We walk, floor to floor, face to face, talking

On the other hand, even if we get tired and sad and peace disappears from our heart

Is. Then the desire for silent forests arises.

And look at the sayings of the old professor whom Naeem meets during the migration.

“Before that there were ideals and there was wandering. If I were to describe in detail, you would say that it is wandering

Was life But no, that was just wandering. I found out much later. Ideal Original and correct

Ideals are formed in a completely normal state. In the minds that are strong, great and senseless

There are those who have only imagination and have highs and lows. People on whom someone

There is no pressure.

These eloquent statements of Dr. Ansari and Anis-ur-Rehman are still acceptable as they both express these views while talking to Naeem but there is no justification for the words of the professor. He is uttering such philosophical words at a time when the senses of those with the strongest nerves are weakened after seeing something lying in front of their eyes. Apart from these characters, most of the characters of the sad races are quite natural and Presents practical pictures of ups and downs. Ezra Colonial is a symbol of a woman in the landlord system of India whose psychology has been presented in great detail by Abdullah Hussain. In fact, the whole Roshan Mahal is a symbol of the landlord system where people want the welfare and freedom of the country on the condition that their own home be protected from the flames of destruction. Niaz Beg is a symbol of a pure farmer who spends his whole life just caring for his house. Although the roles of Ali, Najmi, Pervez, Khalid, Masood etc. are not very important, they are complete in their own right. Of course, Abdullah Hussain has worked hard to improve their personality.

 

For the fiction writers of the last century, the tragedy of Partition of India and the formation of early Pakistani society and its psychological background have come to the fore in the form of a great artistic experience. I have used it directly or indirectly. In the last parts of Intezar Hussain’s “Basti” and Qara-ul-Ain Haider’s “River of Fire” and in Shaukat Siddiqui’s “God’s Basti” the formation and psychology of this early Pakistani society has been analyzed. The good thing is that these people have seen this new society not with any ‘ideology’ but with their own eyes. As far as the sad races are concerned, this novel started at the beginning, ie Abdullah Hussain started writing it after studying the psychology of this new pakistani society for full nine years but he was the only one in this new pakistani society. He could only describe the psychology of the family who migrated from the ‘Roshan Mahal’ of Delhi to the ‘Raj Manzil’ of Lahore and for that too they are satisfied with only ten or twelve pages. The structure is left out of the narrative, which could have added to the subcontinent, albeit not the universality of the novel.

Naseer Turabi’s Poetry and “Poetry” by ktiab ghar

Naseer Turabi’s Poetry and “Poetry” by ktiab ghar Listen to the manifestations, in the revolt of possibilities

See the stature of Kaf and Nun, in the mirror of attributes

Whose universe is this? Whose claimant is this?

Who needs stability in a state of instability?

In the image of existence, color is colorless

The show has seemed a bit unfocused in recent episodes

Mindfulness to a certain extent

The path of the ear could not be stopped in the appointed path

These poems of praise are taken from Naseer Turabi’s collection ‘Larib’. This is an extraordinary collection. It is impossible to determine the limits of the ear in the mirror of attributes, but the same ear is covered in full praise. The words that Naseer Turabi has used in this collection from the beginning, such as ‘kitab ghar‘ on the title, have made it clear that this book ‘Larib’ contains poetry which is an expression of his devotion and faith.

The reader first realizes from the hymns that this book requires a very careful study, then in the oceans, themes, hymns, naats, manqabats and salams used in it, that dignity is literal which is necessary for politeness in the dialect.

Naseer Turabi’s access to Persian and Urdu, memorized poems in both languages ​​which he termed as ‘voice of eternity’ The level of comprehension, vocabulary and aesthetics at which he used to look and examine poetry is achieved after many studies.

Not only sound education but his alertness and dedication too are most required. If the linguist has a creative mind, then this ability shows the whole atmosphere in his art. I can give many examples of such poems from his ghazals but I am content with just a few poems. Just look at the first ghazal of ‘Aks Faryadi’.

Mian is burning in a heart attack

There is a mirror moving around

This soul is a dance of light in its circle

This body is a shadow and the shadow is fading

This is the blindfold of a circle of imagination

This is not the heart. The tornado is bouncing

To present the intensity of a continuous state of motion, to enchant the reader in its harmony and circulation of the state. Poetry is a masterpiece of language and expression. Naseer Turabi had chosen a difficult path for himself but this was the path that his contemporaries took advantage of.

What do you know, I don’t know, my chain is someone else

The one who hurts me is the one who escapes

Mrray was like the seasons, Murray was like Berg and Bar

But now there is a different way, but now there is someone else

This city is a city, so good for the broken heart

I hope someone else asks me

Naseer Turabi, in keeping with the classical traditions of Persian and Urdu ghazals, keeps in touch with the modern age in his speech. Most of his ghazals are continuous ghazals, especially look at his long battle ghazals which present new words and new aesthetics in each poem using the same mood and theme. The first situation is not the first horror

Maybe you are not used to Hajj

One of the cities is the city of the dead

Isn’t there an expansion in the hearts of the coaches?

Among the people, my people, those people of heart

The calf is not far away from the competition

An evening of wandering that evening

No more half-windows

One night in the dead of night

The courtyard no longer needs moonlight

 

Now I think it is necessary to mention Naseer Turabi who did in our time the work that teachers of poetry have been doing in the past, that is, the necessary training and teaching along with poetry that could enrich the new generation with rules and techniques. Poetry is a book written with full research and confidence, he also explained the reason for writing it, with which it is not possible to disagree. In the foreword to this book he writes:

“Urdu is not just a dialect but a linguistic university of different civilizations. The great certificate of this university is called literature. There is a definite need to keep the attachment of literature attached to the past and to send it from the present to the non-existent. This need keeps calling for help from time to time for its fulfillment. ”

Next, his two sentences are inviting us to a moment of reflection and also to the gratitude that should have been paid to Naseer Turabi for this work. He writes

“This effort is actually a desire to maintain a written relationship with poetry and prose products. Behind this aspiration is perhaps a longing for the revival of our lost literary civilization. Relying solely on poetry is like being kidnapped by anarchy. ”

 

Naseer Turabi, realizing the scientific and cultural requirements of his time, has played his part in the development and promotion of the language, which is a lifelong endeavor that should be passed on to the new generation. In particular, his book “Lughat-ul-Awam”, compiled with his entire research to be published in 2019, should be available in the classrooms in the field of linguistics. The preface of this book is also an inspiration of thought and action which is showing the way for further study. He writes;

The use of public words has a charismatic nature. It is as if public words have a proportion of beautification in the depths of meaning. The same public word can be either satire or humor due to fluctuations in tone. Most of the public words are used in informal conversations as well as in dialogues of dramas and films. Moreover, these words are very effective in the genre of satire and humor. Even in journalistic writing, public words are widely accepted. ”

Although the name of this book is ‘Lughat-ul-Awam’, while compiling it, Naseer Turabi has taken care of the features and presented the sanad with the poems.

The lions are mine, though

But I am talking to the people

There is no doubt that Naseer Turabi was one of the fortunate personalities of our time who inherited knowledge and literature, then his mind was always inclined towards serious study and research and creation. His sudden demise has done a great disservice to our literature

Best novel by Italian Writer Gabriel Dentenzio

Best novel by Italian Writer Gabriel Dentenzio, Italy the most popular country in Europe, has given world-renowned names in the fields of tourism, fashion, politics, literature, painting and other fine arts. One such name in Italian classical poetry and literature is “Gabriel Dentenzio“, who on the one hand made a name for himself in various genres of literature, and on the other hand became a national hero among his people because of his practical participation in the First World War.

On his death, Mussolini, a prominent Italian leader, politician and former Prime Minister of Italy, paid tribute to him. Many famous places and institutions in Italy are named after this great writer. His private home is a museum, attracting a large number of fans from Italy and around the world. The literature he created is still parroted. The year of his birth is 1863, while the year of his death is 1938. Gained a prominent place in Italian literature from his creative literature in the period from 1889 to 1910, during this particular period he kept himself fully active and went on to perform one creative demonstration after another, not only that, but also when his When the clouds of war hovered over the country, especially when World War I broke out, they too took up arms and went to the battlefield to defend their country. In the ten years from 1914 to 1924, he also gained political and military identity for his caste.

 

Gabriel Dentenzio also influenced many literary movements and contributed to them. One of these movements was the “Decadent Movement”, which was ideologically close to the French literary movement “Symbolism” and the British literary movement “Aesthetics”. Gabriel Dentenzio was also intellectually influenced by Frederick Nietzsche, one of the greatest German philosophers of his time.

 

His first collection of poetry was published in 1882. Shortly afterwards, a collection of short stories was published, and his first novel was published in 1889. Among the works that Gabriel Dentenzio wrote throughout his literary career were 7 novels, 6 poems, and 3 legendary collections published. He also wrote a collection of 8 plays and 4 autobiographies. He also wrote a screenplay for one film, while two films were made on his life in 1985 and 2020. His third novel, The Entrepreneur(We have chosen The Intruder. The first English translation of this novel was done in 1897. A film was also made on this novel in 1912. Another film is “The Innocent”, a popular Italian film. The memorable film was made by the composer Licino Visconti. He co-wrote the script of the film with two other filmmakers and did justice to the novel with his instructions on the cinema screen. The film was first screened in 1976.

The film is also memorable in that it was the filmmaker’s last film, after which he died. All aspects of the film, including acting and music, have been impressive, which is why it is considered an important creation in Italian cinema. In 2020, Gabriel Dentenzio’s autobiographical film “Il cattivo poeta” has been made, which, after watching it, reveals how he divided his life between caste and creation.

On the one hand, he fully expressed his creative dispersed imagination and aesthetics, on the other hand, he jumped on the battlefield without fear and danger and gained the status of a national hero. This novel and the film based on it is an important addition to world literature.

Best novel faiz and loneliness

Best novel faiz and loneliness when the snare of poetry enters its siege and the wave of sarsari carries it wave by wave, when does the heart want to get out of this condition. Breaking this magical silence with a conversation is like scattering flower petals instead of enjoying the beauty and fragrance. Speaking or writing on Faiz’s poetry is like scattering petals.

Then why am I writing on Faiz? Perhaps I would like to come out of this trap and see the grace that was an extraordinary human being in his own right, who was a true intellectual both intellectually and practically, who maintained human dignity even in the worst of circumstances and the same of knowledge and wisdom. Stay on the level where only the truth is written. Faiz did not apologize for his pen and written words. Not from anyone, not from the elders, not from the contemporaries, not from the readers.

This wisdom is expressed in poetry, and with the condition of a true poet, it also creates some dimensions from the light of thought, where poetry becomes inspiration. Such poetry is free from the bondage of language and place. We are talking about the spirit of the age. novel in urdu says this soul is not present in modern poetry, then it remains nothing but lifeless words. It neither awakens the mood nor shakes the mind, nor does it evoke the invisible atmosphere that requires a great deal of art to feel. How poetry enters an invisible atmosphere is difficult to grasp. Just read Faiz’s poem and enter this siege.

 

From the heart will be the dead thing again, O heart, O heart

This is the beloved of loneliness

This is a guest for an hour, will go

When will this cure your love?

The savage shadows will rise in anger

It will go away, the rest of the shadows will be left

All night long your blood will be bad

War is over, no game, O heart

Enemies of life are all, all killers

This hard night too, this shadow too, loneliness too

There is no similarity between pain and war, O heart

Bring on the flames

Where is the flame of rage?

Where is that burning flower?

There is heat, there is movement, there is energy

There are two salient features of Faiz’s poetry. Resistance against imperialism and the system of exploitation. The love that is from the living lover. Romance is involved in both. In this way, the two sides are not divided into cells, but are connected to each other in most of the poems. So their resistance also seems very natural. Then they have their own dictionary which is the same in all kinds of emotions. Whether it is the bitterness of the situation or the sweetness of love, poetry and aesthetics are present in his poetry, but a very beautiful combination of the two can be felt.

 

In many such poems, he also addresses his beloved. His poetry transcends the scales of internal and external, and his belief in everything he writes involves his inner truth and sincerity. Thus, his poetry does not become a spot statement or slogan. For example

This stain is lightened, this night is enchanted

That was the wait, not the magic

This is not the magic you desire

Gone are the days that will be found somewhere

In the desert of the sky, the final destination of the stars

We became strangers after so many orbits

Then after many meetings they will become acquainted

In the poetry of Faiz, the depth from which the external sorrows emerge from the inner world, is the effect of the magic that awakens the poetry.

 

Faiz, who read in a very simple way, had a profound effect on the listeners. Faiz’s poetry is as influential in secret as it is in listening. Where did the intensity required for influence come from in Faiz’s poetry and how did it come continuously? An in-depth study of both Faiz’s poetry and prose is necessary to understand this mystery. Will the blessings still be fully revealed? Although much has been written about them. He has also written about those who have spent night and day with him and also those who have only seen, heard or read him.

 

Some things are written equally by everyone. Faiz spoke very little. He seemed satisfied in every situation. A faint smile was always on his face. No turmoil, no anxiety seemed to emanate from their caste. Faiz who was a poet, Faiz who was an intellectual. If his identity is revealed, then there is not only one dimension in his writing and poetry. If there is only one aspect, it is journalism. A major aspect of poetry is the poet’s own existence.

 

The canvas that emerges on the canvas, like a three-dimensional picture, is the poet’s own inner self. Faiz’s poetry is great poetry because in it all the colors are emerging on the canvas of his existence which simultaneously affects the heart and mind and also awakens the mood. Whether it is of happiness, of sorrow, of optimism, of despair, it keeps its reader under siege. In this siege of condition, the poet is completely alone when he suffers and writes. If I am confused about my point, then read Faiz’s poem “Loneliness”.

 

Loneliness

Then someone came to heart! No no

Tere will be a way, it will go somewhere else

Dark night, the dust of the towers began to disperse

Dream lamps began to stagger in the halls

Every passerby up to the sleeping path

Stranger footprints obscured by alien dust

Blow up the candles, increase the wine and the enamel

Lock up your sleepless doors

Now no one is here, no one will come

 

This article is not on this poem “Loneliness”, nor do I consider Faiz to be a loser. I consider Faiz to be the great poet who has incorporated every experience he has into poetry in such a way that it affects every sensitive individual and thus becomes a part of the collective consciousness. The sufferers and the sufferers live in the same society. Those who write under the pressure of circumstances write both of them. They also challenge the tyrannical forces that are spreading darkness.

 

We also invite the oppressed and the oppressed who are ready to accept this darkness. But how many people come forward to support the writer? Think, count. It is a matter of mixing voices in the sound of slogans, sitting in a ceremony and praising, but in the lonely corner in which that poet, that intellectual is writing sorrows scattered around him, who is there?

 

Except for his loneliness. Faiz has endured this loneliness all his life, whether in the form of a prison in his youth, in the form of exile in his last years or in the form of the silence of his compatriots while living in his homeland. Even if they talk to whom? Those who could only shout slogans, utter eulogies and then turn to those who support the forces of oppression. Faiz was a very sensitive poet. He wrote:

 

Others did not leave any navigator

 

No less reprehensible than your own Faiz had made his loneliness his strength. He kept himself locked in it all his life but he was not unhappy about it. He had this understanding which he wrote in his letter. “Sorrow and unhappiness are two different things. It is quite possible for a person to endure sorrow and be happy.” He lives because his pain is not cured by dying but by living. That is why he has been given the look that he can see beyond his own caste and beyond his promise. With this, every suffering is being borne.

Both were sad in the hope of enjoyment

You and your party, me and my loneliness

See Faiz’s thoughts in one of his letters:

 

“Before we went to prison, we thought captivity was a brave and lofty thing. Now it turns out that there is no article of courage or high morale in it. There is only pain and indescribable pain and the right feeling of this pain, I got from a captured bird of prey which we have been taking care of for some days. This is a small thank you that arrived at our bathroom a few days ago and was grabbed by our servant prisoner; that evening he somehow got out of the basket and flew to a tree in our yard.

 

His rope became entangled in the branches; his leg was broken in several places. Now he can neither fight nor hunt; one day his voice, which used to kill birds, sparrows and hawks, now they gather around him and laugh at him with one voice. And what are the voices? We see that the proud, shining eyes of sugar are blurred with pain at this humiliation. Birds can’t cry, but it fills the heart to see the helplessness of this helplessness; it will probably die in two or four days. ۔ It is only man’s destiny to live with his pain and his wounded heart because the cure for his pain is not death but life. That is why the faith and the vision that can be seen beyond its essence and beyond its covenant has been given In these words of Faiz, one can recognize the intellectual who looks beyond his age, whose sensitive existence is dissatisfied with his age. He wants change and is committed to paving the way for a better future. When his thoughts are expressed, he becomes a threat to the reactionaries. There are conspiracies against it and the common backward minds become allies of the reactionaries.

 

In such a case the intellectual becomes lonely with his truth. Being alone does not mean that he is alone. This loneliness can be in the company of a few people and even in a crowded place. The situation of Faiz Sahib’s personal loneliness has been described in great detail by Major Muhammad Ishaq, who spent months and years of captivity with him under the title “Rudad-e-Qafs”.

 

Faiz Sahib was imprisoned on March 9, 1951 and released in April 1955. Thus the days of their captivity become a little over four years. During this period he spent the first three months in Sargodha and Lyallpur jails and then till July 53 in Hyderabad (Sindh) jail with the rest of the prisoners in the Rawalpindi conspiracy case. In July 1953, we were all divided into small groups and sent to Lahore, Montgomery, Machh (Balochistan) and Hyderabad jails. For Faiz Sahib, Montgomery Central Jail was chosen along with my Captain Khuzrahiat, but since he had gone to Karachi for treatment, he went to Montgomery in 1953.

 

Staying together from here. I was arrested in May 1951, about three months after Faiz’s arrest. That is why God’s people kept hearing whispers. During this time, Faiz Sahib was not allowed to meet his close friends. Nor could he write to anyone. There were all sorts of rumors about him and weird weird tales about how he was treated in prison. When I first met him in Hyderabad Jail, I was satisfied. The same smiling forehead, the same shining eyes, the same Gautami smile whose light was spreading everywhere, and then that world-conquering love, which Listen and feel this experience from Faiz too:

 

Everyone in Bazm was happy with the milk of Sarbzam

Enlightenment burned us in vain

Feeling we have ‘Run out of gas’ emotionally

The mosque did not keep us confused

Knowing all, seeing all, understanding all, suffering and not compromising is the identity of an intellectual. The sorrow of awareness is the destiny of those who continue to enjoy grace and keep writing.

What was it like to change clothes?

Faiz never gave a respite

 

If Faiz did not change his clothes, then the chalk of an entire era was reflected in his poetry. This covenant is not limited to the geographical boundaries of any one region, it is not limited to borders, languages ​​and nationalities. It is the pledge of a creator who shares the thoughts of his contemporaries. Who feels their pain in every corner of the globe where people live.

 

Appreciates their good deeds, is depressed over their bad deeds. Beirut, Palestine, Iran, Chile, Russia, Faiz has loved the people of every country, befriended their poets and writers. Read his writings and join his caravan to fulfill his promise. It was this companionship that made modern thought a part of his speech. He writes:

In the company of rich people of speech, many new passages of expression, many new forms of lyrical speech kept appearing in the mind which kept provoking them to turn into poetry. For example, an attribution poem that was written from time to time for several months, some of it was closed in Moscow, some in Sochi, some in London and some in Karachi. This poem actually came to mind from the company of Pablo Roda and was written in his memory. “Rang hai dil ka mare”, “Ahastha” and one or two poems are a reflection of Nazim Hikmat.

Faiz himself has said what he had to say about himself. With great ease, he expressed such universal feelings that his poetry did not need to be interpreted. Read, feel and enter the siege where loneliness feels good