Tuesday, 30 August 2016

An Analysis of the Poem "Eid" by Alamgir Hashmi

SHUAIB ASGHAR
DEPARTMENT OF ENGLISH
GOVT. RAZVIA ISLAMIA COLLEGE
HAROONABAD, PAKISTAN

‘Eid’ is a short but thought-provoking poem. Apparently it seems to be a poem of joy, as the title suggests, but actually in it Alamgir Hashmi has pointed out some of the darker aspects of our society.  The poem is based on the observations of an innocent but sensitive child who is around there on the Eid day and watching the various people doing various jobs.

Eid is a festival that comes on the day after the days of Ramazan have been devoted to fasting. It is celebrated all over the Muslim world. This is the day when exchange of sweet dishes is made between the near and dear ones. At the very outset of the story it is made clear that Eid is more than the vermicelli thing. It must not be taken merely as a festival of joy and celebration. There is something more to do for the Muslims on this particular day.

Firstly the child observes the devotees in the mosque who raises offertory for the prayer keeper. The situation of the prayer-keepers in our society is very pathetic. Though they are the Imams of our prayers yet they live in a very pitiable condition. We often ignore them and they are provided just a paltry sum of rupees to meet the very needs of their lives.

When the child comes out of the mosque, he finds the beggars twitching and tugging the clothes of the people. They ask for something. When the child observes this situation, he is actually made aware of the miseries and sorrows of the poor people. The poverty rate in our country is rapidly increasing. It is no doubt an alarming situation. The beggars are shabby and dirty. Their clothes are full of muddy smudges and they have nothing to fill their bellies while the other people are enjoying the costly clothes and shoes and various dishes in their houses.

          There is an innocent desire to “anchor their corduroy cheeks”. He wishes the joys and celebrations must be for all and sundry and no person should be unsupplied with these pleasures. The well-off and prosperous Muslims should not ignore these down-trodden people. They must give them their share of happiness.

          On the dining table, the child goes into the depth. There are a number of questions regarding the miseries and sorrows, hovering around his plate. He is being overcome by the feelings of sympathy for the poor people. When the child holds the shining spoon in front of his face, he is actually finding a big contrast with those begrimed faces distorted by poverty. This indicates the huge gap between the rich and the poor in our country. How can this injustice be eliminated? We all are to perform something. The festivals like Eid are actually the reminders for this national and moral responsibility. 

An Analysis of the Poem "Pakistan Movement" by Alamgir Hashmi

SHUAIB ASGHAR
DEPARTMENT OF ENGLISH
GOVT. RAZVIA ISLAMIA COLLEGE
HAROONABAD, PAKISTAN

This poem by Alamgir Hashmi is divided into three sections. The first part deals with the bloody partition of the Sub-continent. Some horrible and terrifying pictures of the migration are drawn. The second part discusses the advent of Islam in this region of the world and the glory of the Muslim conquerors and empire. There is also a reference to the Soviet invasion of Afghanistan and their desires to reach the warm waters of the Arabian Sea.  And in the end the poet deals with the future of Pakistan and the hopes of the nation.

Pakistan Movement is undoubtedly a moment that resulted in a wholesale migration of millions of people from their home-lands. A number of horrible and heart-rending scenes are still in the memory of the migrates. The houses left by them are set on fire. Thousands of men were killed, girls were kidnapped and the processions were attacked. People became love-less. Communal violence created a scene of death, decay and disorder.

The blistering journeys on foot, the grinding oxcart
expeditions, the slow, steamy railways
and their marauders behind us. . . . .
. . . and 47’s burning cities behind us.

After portraying a picture of these horrible spectacles, the poet advices us to bring it under our speculation that it was the land sublimely beautiful dreamt by our poet philosopher, it was the land detected by the Arabian sailor (Muhammad Bin Qasim) where shrieking voice was projected by a widowed girl for assistance. This is the land which witnessed the general’s superb act of faith. The Muslim general, a lad of seventeen, considering it religious and sacred duty, came to her rescue. He paved the way for other Muslim generals to make a series of conquests on the Sub-Continent and provided a direction for compassing future achievements by their descendants. After that Muslims ruled over there for more than eight centuries. That was the height of Muslim rule in India.

After the partition, somewhere in 1979, the sea lions aspired to capture the world. They desired to reach the warm waters of the Indian Ocean. It was a big threat for the existence of Pakistan. But there-after unexpectedly a volcanic disturbance appeared from the belly of the earth. All their plans failed. Our enemy was divided into many independent Christian and Muslim states and by the grace of Allah Almighty we were protected. But the challenges are not over. We are realizing our hopes and expectations for the preservation, solidification and extension of our ideology.

          Violent flow of rivers means revolution whereas unending slow flow of rivers means evolution. The past is astoundingly a beautiful valley. It is replete with the brilliant achievements of our forefathers. The present is full of intensity. Only those can survive who constantly remain in struggle to maintain their freedom against heavy odds, against their foes.

          The poet ends the poem with the message that we should do good to our men, to our nation. We should maintain our freedom at any cost. He says that he feels like sowing the seeds of words there so that he could have good trees moving along the water-ways in future. The future is anyhow upon this planet, a worth tending flower. It must be kept in view to enjoy its beauty and fragrance upon permanent basis.

The structure of the poem is complex and complicated because the style of the poet is suggestive and reflective. The readers must have some knowledge of history to pursue the poet’s ideas. The poet builds up a sequence of pictures rather than giving a scene from beginning to end. This seems haphazard to the readers. However, on a careful study of the poem it has been found that there is a thin and subtle thread which runs throughout the poem and gives it a sort of unity. The above said incidents are not narrated in a traditional way rather they are only hinted upon to put forward a justification for the creation of Pakistan and they also urge us to stand for the freedom of our country and preserve its ideology.


An Analysis of the Poem "The Road" by Hina Faisal Imam

SHUAIB ASGHAR
DEPARTMENT OF ENGLISH
GOVT. RAZVIA ISLAMIA COLLEGE
HAROONABAD, PAKISTAN

Feminism as a movement has played a very vital role in projecting the suppressed status of women in the patriarchal society. In the domain of patriarchal culture, woman is a social construct, a site on which masculine meanings get spoken and masculine desires enacted. The road by Hina Faisal Imam sings a song of pinching pain about feminism over the miseries and sorrows experienced by married women.

The condition of women in our country, especially in rural areas, is very pathetic, or morally and ethically incorrect. This fact has been highlighted on numerous occasions by the ill treatment of women.

The Road is a very pathetic song about the miseries and sorrows experienced by the married women, who are confined to their houses. Though they are provided with all the material needs yet no one is there to fulfill the demands of their souls. They silently are registering a complaint to the sane men of this world.

On her journey towards Multan, Hina Faisal Imam notices a group of girls chanting alluring and popular songs. Their voices transport her from a desolate wilderness to a realm of dream land where she finds smiles and glances of some beloved ones. She starts thinking of sand witches made out of eggs deliciously taken by people. She is thinking of them to gain time so that she may be able to envisage a matter of graver importance and ponder over it.

Then she depicts the miserable condition of the married women in that area. They are kept confined by feudal lords within the four walls of their mansions. They are desired to pay the lowly conge to them. They are not considered as par with them. They are just there to appease their demands. Though they are loaded with gold and dressed in costly costume, yet considered as prisoners, they have to shed unceasing tears. No one comes to wipe them and muster up their courage. They live a life of physical bondage.

            The soil has bound them like pillars
            In the haveli courtyard to eat, sleep
            And talk as the sun rises and sets on
            Blank faces.

Ill–treatment of women arises from our male dominated society’s perception of women as having the relatively low key-role of child bearer, home maker, and an asset. It is common knowledge that in rural Pakistan, women are very much treated like property, similar to land, or a cow, or a tube well. How pathetic these lines are

            Tears fall on dust floor
            No one wipes them clean
            From a pretty face
            That mends loneliness
            In the bathroom.

The patriarchal society should perceive women beyond the roles of daughters, wives and mothers. Traditional male fantasies have created a particular image of women to suit their interests—submissive, servile, docile and self-abnegating. A big transformation is required at the social level, which will acknowledge women as human beings with souls, desires, feelings, ambitions and potentials.

Hina Faisal Imam asserts that women can no longer be brow-beaten into subjugation or bondage that they have a voice and a claim, and must have the confidence to know their worth. As a poetess she gives voice to issues concerning women, and appeals to the sane and compassionate people to come forward and share her feelings. Peace should be established in the life of women. They should be given their due rights. The Road is metaphorically “The road of human life”. It is undertaken by a human pair: man and woman. It will get disturbed if inalienable rights are denied to women folk and if peace does not usher in their lives. 


Role of Fate in the Poem "Wedding in the Flood" by Taufiq Rafat

SHUAIB ASGHAR
DEPARTMENT OF ENGLISH
GOVT. RAZVIA ISLAMIA COLLEGE
HAROONABAD, PAKISTAN

The poem Wedding in the Flood is certainly about wedding ceremony which is always associated with joy and mirth. But the segment of the wedding which the poem deals with is the departure of the bride. This segment is more about the bereft and parting than any mirthful activities. The poem is a chain of expressions of unknown risks and fears. The mother of the bride expresses her fears about the nature and the attitude of the bridegroom. How will she be able to be a part of that stranger house with stranger people and environment? The parting day for her is becoming tediously troublesome.

When parents in a society like Pakistan choose a match for their daughter, they do it with a lot of fears and prayers. They feel worried because the women are not given their due rights in our society and they have very little authority in the daily affairs of life. So they have to be subordinate to their men. The thoughts and worries of the bride are very natural. She is worried about the articles of her dowry which might spoil in the rain. She also thinks about her husband’s nature and disposition. She is actually in total scaring atmosphere. Same are the worries of the bridegroom for her new life partner.

If only her face matches her hands
And she gives me no mother-in-law problems….

Throughout the day the rain continues to fall and because of the rainy season the river is flooding which the marriage party is to cross. During the cross, the boat of the wedding party is caught up in the frowning waves of the river and throws its passengers and luggage on the angry waves. The wedding party including the father of the bridegroom, the bridegroom and the bride downs in the river. The party who set out on a joyful journey in the morning, their journey quite ironically ended in tragic loss of lives and longings.

In Taufiq Rafat’s poems, we find simple people suffering death and destruction. However they do not contribute to the cause of their destruction. They are merely puppet in the hands of fate. In this poem we cannot hold any body responsible and nor can find anybody trying to avert the sudden mortality. We note that fate, in the shape of rain and then the river, is very unkind to the poor villagers. In the day time, the rain keeps on taxing them and in the evening they are faced with howling river.