Wali Mohammad Aseer is a poet, prose writer, historian, columnist and former bureaucrat from the Chenab Valley whose contribution to the Kashmiri and Urdu languages has been acknowledged by everybody.
He writes in three languages, Kashmir, Urdu and English. Naturally, his canvas is very vast and his themes so varied. He was the first person from Chenab Valley to get the coveted post of the Director-General, Accounts.
Wali Mohammad adopted ‘Aseer Kishtiwari’ as his nom de plume and despite his official engagements, he wrote in three languages equally pretty confidently. KANI MANZA NERAAN GOHARAI (2022) by Shamshad Kralawari, who himself is a great poet and writer, is a detailed and in-depth study of the life and works of this great writer of J&K.
It is a self-published book and is hardbound with multicoloured jacket portraying Aseer with his hometown in the background. The book consists of twenty-five parts that include ‘Preface’, ‘views on the book by various Kashmiri writers’ and ‘bibliography’.
From part Part 5 to 22, Shamshad Kralawari talks about the life and works of Aseer. Since Aseer has had a long career as a government official, his passion for writing and love of his mother tongue, in particular, and Urdu, in general, has been extraordinary.
Kralwari writes that Aseer has an equal competence in Kashmiri, Urdu and English, and he has a deep interest in the history and culture of his people (p. 65) which Aseer demonstrated by publishing some historical accounts. Aseer is a multifaceted personality who has tried his hand at many genres with confidence.
For instance, ‘Focus on Jammu and Kashmir’ is a description of the erstwhile State while ‘Tareekh e isha’ate Islam’ (2009) is about Islam since Adam. ‘Tareekh e auliyari Jammu wa Kashmir’ is about the saints of undivided Jammu and Kashmir while ‘Safr e harmain’ is a description of his pilgrimage to Makkah.
He has written books on Kashmiri poets which include his critical books on Nishat Kishtiwari, Janbaz Kishtiwari, a critical history of language and literature in Kashmir and Jammu, two collections of critical essays, ‘tavaazun’ (Balance) and ‘zikr o fikr’ (Description and Discussion). He has also a critical work on Urdu writers of Jammu to his credit. ‘farsh-e gul’ is his first collection of poetry.
Aseer has written critical books on the different Kashmiri and Urdu poets and writers of the Chenab Valley and ‘yaad-e nadeem’ is a commemorative volume on his son, Mohammad Arif Nadeem. As a columnist, Aseer has been contributing to Urdu and English dailies in Jammu and Kashmir.
KANI MANZA NERAAN GOHARAI talks about Aseer’s personal life, his educational background, and his publications in great detail. Kralawari has discussed each of his publications individually and separately. As a serious researcher, he has discussed each of the publications through their thematic concerns and how different writers have assessed them in their critical essays on Aseer.
Therefore, 11 chapters (I don’t know why Kralari hasn’t inside numbered the chapters, though the contents page does number each part serially). In his ‘Introduction’ (‘goduth’; p. 6), Kralawari tells us how this book came into being. He wanted to write an essay but felt that that wouldn’t do justice to this great writer of the State.
Therefore, he decided to turn the essay into a full-fledged book for students and researchers. He feels that Aseer hasn’t been studied or known as much as he deserved (p. 11).
Even many great writers of Kashmir haven’t given Aseer his due place in their critical works. As is wont of many Kashmiri writers, Kralawari also uses many epithets and adjectives about Aseer and mostly uses emotive words in praising him.
The ’goduth’ is followed by the views of three Kashmiri writers—Mohammad Yousuf Teng, Professor Farooq Fayaz and Brij Nath Betab. Why do writers in Kashmir feel it necessary to include such comments on their works, I have never understood? Do they feel insecure that their work won’t be recognised without a review by some known writers? Kralwari isn’t an unknown figure in Kashmir.
He was a broadcaster and has been contributing to his language continuously. When such a great writer includes the views of some writers before the book reaching in the hands of the general public, I feel that the writer wasn’t confident in his writing.
Kralwari was writing a research-oriented book on Aseer, he should have allowed his readers to judge him and not get biased by the views of others. Chapter 23, to me, is also a misfit in the scheme of things.
Kralawari has discussed Aseer and referred to different Kashmiri, Urdu and English writers in assessing his literary worth. How people rated Aseer shouldn’t have been dealt with in a separate chapter. To me, 18 chapters (from 5 to 22) are all that pertain to Aseer and which bear witness to the research skills and literary acumen of Kralawari.
Aseer Kishtiwari is a great writer. Kralawari writes, “It is clear that Aseer Kishtiwari is a popular poet, researcher, critic and authentic historian of Jammu and Kashmir who has a deep understanding of history, culture, literature, customs and beliefs, morality, politics and economy of the State” (p. 76).
According to Kralwari, Aseer is a versatile writer who has immensely worked for the development of Kashmiri and Urdu languages in the State. He opines that Aseer’s greatest contribution is his ‘Focus on Jammu and Kashmir’ which is written in English. Kralawari believes that this book alone could have made Aseer a great and tall writer.
Kralawari discusses Aseer as a historian in great detail (p. 78). In this regard, his major contribution has been to bring to the fore some of the great poets and literary activities in the Chenab valley. He made many unknown literary gems known to the people through his critical essays which were published from time to time in different publications. Kralwari opines that Aseer is a serious writer and writes to be read (p. 79).
KANI MANZA NERAAN GOHARAI is a great contribution to literary criticism in Kashmiri, and valuable addition to the Kashmiri prose. Kralawari writes in literary prose and has profusely used metaphors and epithets while describing the contribution of Wali Mohammad Aseer Kishtawari. The book is, nonetheless, a good read.
Disclaimer: The views and opinions expressed in this article are the personal opinions of the author.
The facts, analysis, assumptions and perspective appearing in the article do not reflect the views of GK.