Showing posts with label Waheed Murad. Show all posts
Showing posts with label Waheed Murad. Show all posts

Friday, 23 November 2012

Waheed Murad- a study in his classic movements

 
Waheed Murad was an artist with lithe and supple movements.  His movements were measured and he used his movements of head, hands and feet in such a graceful manner that his overall persona conveyed a poetic balletic expression.

His physical charms were related to the physical expressions that conveyed a lot about the man that he was and the art that he created which addressed to bring about the unity and homogeneity in the society.

This is the study of one of his famous songs from his own production Arman (1966) in which he has used the full range of the movements that was in his repertoire and this full spectrum of grace turned this song into a unique visual classic of Pakistan cinema.

Akeley na jana is one song that has  seven  distinctive movements, a symphony of movements that define a cycle of seeking and discovering :


 
Movement ONE-Search : The song starts with lover's hand clasped behind back it shown an apprehension of starting a search, but then he moves forward with one hand moving towards the beloved and when he finds a tree trunk he rests his elbow on the trunk that defines nature's help, then tilt his head to show that he is pondering while thumb rub against his finger tips in pin rolling manner a sign of an anticipation, so the search is initiated.
 
 
 
 
Movement TWO-Love: The next movement is when he takes and hold hand of the beloved which is the only occasion in the song when the lover and the beloved touch each other, this touch of hands conveys that search found the beloved and love manifests.


 
 
 
Movement THREE-Understanding:
The setting of next movement is astonishing, one sees the trunks of four trees visibly standing in close proximity a sign of natural balance of universe- the four dimensions, length, breadth, depth and time. The lover moves from the second tree to the third put his elbow on trunk and back of his head rests on his palm a gesture showing understanding.


Movement FOUR-Detachment:The move carries forward but in a very subtle manner the fourth trunk which should have featured   next in this move is bypassed and the lover following the beloved detach himself from this natural support and swings forwards while holding a  pillar of a patio, this gesticulation  shows detachment as natural support is forfeited. 
 
Movement FIVE-Unity: Then he bows his head and puts one hand on the chest as the mark of submission to the beloved, the dichotomy ends and unity takes place.

 
 
Movement SIX-Wonderment: One hand on the hip in a teapot position while the other placed on stem shows that he is hanging in between outer and inner awareness of space and time and this move very eloquently suggests wonderment.


 
 
Movement SEVEN-Nothingness: The song ends on the final gesture when he turns his back on the beloved whom he was following in the whole song, and now it is the time for beloved to turn around and follow him, the song ends on this beautiful sequence as the lover who turned his back on the beloved senses her following he moves his head slightly sideways to have a glance backward and this moment freezes as if he turns into stone on looking back this paraphrases nothingness.



Sunday, 14 October 2012

Simurgh Pakistan


 

Khurram Ali Shafique has a profound thesis that everything is subservient to literature, because literature is the seed from which sprouts all imagination and all action that follows, he sums up this idea very well when he says “You know that Iqbal believed that literature plays the most important role in the life of a nation. In fact, he treated literature like a collective dream which comes true. Therefore, the most courageous and daring stand which Iqbal Studies demands from us is that we insist that if anything is wrong in the world, its ultimate root can be traced in the kind of literature that has been venerated, and if we want to bring any positive change, the first step has to be the representation of that change in idealistic literature: "No new world can come into being around us until it is first created in the depth of our souls (i.e. in our imagination)."

 He divides the history of Pakistan  into seven stages since 1887, and gives us a list of the most POPULAR authors of these stages: one for each stage. Then he tells us that these authors, and their messages, are exactly parallel to the seven stages of ancient history studied in the "DNA Course", the 7 visions of the Sphere of Moon, the 7 chapters of Javid Nama, the 7 verses of Surah Fatiha, the 7 valleys of Attar, and any other model of self-development which we may find reliable.

 On basis of this model of Khurram Ali Shafique, this is what it looks in a netshell: 

                                                                          

                                                                           Seek Consensus

1887-1906
خودی کا سرِ نہاں لا الہ الا اللہ      خودی ھے تیغ فساں لا الہ الا اللہ
Sir Syed Ahmad Khan
The Valley of Search (First valley of Attar from Mantaq ul Taier)
Asrar o Ramoz    (First book of Iqbal)
Sphere of Moon   (First Chapter of Javidnama by Iqbal)
Knowledge and Religious Experience (First Lecture of Reconstruction of Religious Thoughts in Islam)
Qibla Ro/ اطاعت (First act in Namaz from the meaning of prayer by Hazrat Ali Hajveri from Kashf al mahjub)



                                                           Think Long Term

1907-1926
یہ دور اپنے براھیم کی تلاش میں ھے      صنم کدہ ھے جہاں لا الہ الا اللہ
Muhammad Ali Jauhar
The Valley of Love (The second valley of Attar from Mantaq ul Taier)
Payam e Mashriq  (Second book of Iqbal)
Sphere of Mercury (Second Chapter of Javidnama by Iqbal)
The Philosiphical Test of the Revelations (Second Lecture of Reconstruction of Religious Thoughts in Islam)
Qayam/ مجاھدہِ نفس (Second act in Namaz from the meaning of prayer by Hazrat Ali Hajveri from Kashf al mahjub)


 

                                                           Rise Above Yourself                                            

1927-1946
کیا ھے تو نے متاعِ غرور کا سودا       فریبِ سودو زیاں لاالہ الااللہ
Allama Iqbal
The Valley of Understanding ( Third valley of Attar from Mantaq ul Taier)
Bang e Dera (Third book of Iqbal)
Sphere of Venus (Third Chapter of Javidnama by Iqbal)
The Conception of God (Third Lecture of Reconstruction of Religious Thoughts in Islam)
Tilawat / ذ کر  (Third act in Namaz from the meaning of prayer by Hazrat Ali Hajveri from Kashf al mahjub)

                                                                                                              

                                                       Respect the Law

1947-1966
یہ مال و دولتِ دنیا یہ رشتہ و پیوند        بتانِ وھم و گماں لا الہ الا اللہ
Ibne Safi
The Valley of Detachment ( Fourth valley of Attar from Mantaq ul Taier)
Zabour e Ajam (Fourth book of Iqbal)
Sphere of Mars (Fourth Chapter of Javidnama by Iqbal)
The Human Ego (Fourth Lecture of Reconstruction of Religious Thoughts in Islam)
Raku/ عجز و انکسار (Fourth act in Namaz from the meaning of prayer by Hazrat Ali Hajveri from Kashf al mahjub)



 
                                                           Unite Organically
                                                                                                              

1967-1986
خرد ھوئی ھے زمان و مکاں کی زناری       نہ ھے زماں نہ مکاں لاالہ الا اللہ
Waheed Murad
The Valley of Unity ( Fifth valley of Attar from Mantaq ul Taier)
Javidnama (Fifth book of Iqbal)
Sphere of Jupiter (Fifth Chapter of Javidnama by Iqbal)
The Spirit of Muslim Culture (Fifth  Lecture of Reconstruction of Religious Thoughts in Islam)
Sajda/ معرفتِ نفس (Fifth act in Namaz from the meaning of prayer by Hazrat Ali Hajveri from Kashf al mahjub)




 
                                                          Learn Experientially

1987-2006
یہ نغمہ فصلِ گل ولالہ کا نہیں پابند         بہار ھو کہ خزاں لا الہ الا اللہ
Mustansar Hussain Tarar
The Valley of Wonderment ( Sixth valley of Attar from Mantaq ul Taier)
Bal e Jibraeel (Sixth book of Iqbal)
Sphere of Jupiter (Sixth Chapter of Javidnama by Iqbal)
The Principle of Movement in Islam (Sixth Lecture of Reconstruction of Religious Thoughts in Islam)
Tashahud/  سکونِ قلب (Sixth act in Namaz from the meaning of prayer by Hazrat Ali Hajveri from Kashf al mahjub)




I am Pakistan 
2007-2026
اگرچہ بت ہیں جماعت کی آستینوں میں         مجھے ھے حکمِ اذاں لا الہ الا اللہ
Pakistan Simurgh
The Valley of Nothingness ( Seventh valley of Attar from Mantaq ul Taier)
Zarb e Kaleem (Seventh book of Iqbal)
Beyond Sphere  (Seveth Chapter of Javidnama by Iqbal)
Is Religion Possible (Seventh Lecture of Reconstruction of Religious Thoughts in Islam)
Salam/  تمام علائق سے نجات (Seventh act in Namaz from the meaning of prayer by Hazrat Ali Hajveri from Kashf al mahjub)

 

 

 

 

 

 

Sunday, 19 February 2012

The Poet of Pakistan- Sehba Akhtar


One song that determined that he was the poet of Pakistan:
میں بھی پاکیستان ھوں تو بھی پاکیستان ھے

Today is the 16th death anniversary of this poet who celebrated being Pakistani as non other before him could, he was Poet of Pakistan, Sehba Akhtar (1930-1996)

In 1968 the charismatic and incredible actor and film maker Waheed Murad ventured one of the most beautiful films of his career named SAMANDER, at the most crucial period of our political history when nation needed a reconciliatory and consensus mood and approach . The songs of this film were penned by Sehba Akhtar , and one of the song I think is a song of hope, courage, national character, brotherhood, reconciliation, fortitude, belief and strength, just see how this song deals with all these issues so easily, so beautifully and so forcefully:

ساتھی تیرا میرا ساتھی ھے
لہراتا سمندر
ھم بیٹے ھیں سمندر کے
ھم طوفانوں کے پالے ھیں
ھر مشکل سے ھم ھنس ھنس کے
ٹکرانے والے ھیں
ساتھی تیرا میرا ساتھی ھے
لہراتا سمندر

اسی نے ھم کو جینا سکھایا
اسی کے ھم ھیں لال
کبھی نہ خالی آئے اس میں ڈوب کے اپنے جال
یہ وہ سخی ھےجس کے گھر میں کبھی پڑا نہ کال
کیسا داتا ھے موتی برساتا سمندر
ساتھی تیرا میرا ساتھی ھے
لہراتا سمندر

موج سے موج گلے مل جائے
تو بنتی ھےدھار
لہر سے لہر ملے تو ساتھی
لہراتا ھے پیار
ھاتھ میں ھاتھ رھے تو
بن جاتی ھے وہ دیوار
.جس کے آگے پانی ہے
ٹکراتا سمندر


ساتھی تیرا میرا ساتھی ھے
لہراتا سمندر

Monday, 21 November 2011

Unforgettable Waheed Murad










His Seven Roles a Challege to Chocolate Hero Image


November 23rd marks the day when in 1983 Waheed Murad bade farewell to his mortal abode and walked up the stairs of immortality, and 28 years after that day we still find him in our midst, more close to us today than when he was shinning on the horizon of Pakistan Film Industry, and even still closer than what we feel about most of the living mortals.

Commonly he is labelled as a chocolate hero who had a lot of female following and one who could run around trees singing, dancing and charming heroines, but this is not a very plausible description of his talents as an actor. Waheed Murad's public appeal rests on the diverse roles that he played and portrayed the sentiments of common people, the roles with which masses used to identify him as one of them. The charisma and appeal of his innocent and easy going looks when translates on celluloid into roles of multitudes made him the darling of film going public of all ages and gender.

The seven roles of the commoner that I personally liked and always could see people identifying themselves with are Donkey cart dweller of film Heera aur Pather( 1964), Mental Doctor of Ehsan (1967), Peasant of Phir Subha Ho Ge (1967) Fisherman of Samander(1968),), Labourer of Ak Nagina (1969), Postman of Mastana Mahi (1971)and Taxi Driver of Wada (1976).

All these roles distinctively bore an anti chocolate hero image, but the way he depicted them aroused great affection and admiration for him among all segment of society, and they all looked up to him as an idol, but not just as a matinee idol, but an icon that transformed lives of ordinary people on silver screen and made them the real heroes of society. This was not possible without the trust that he had in his art and the trust in the believe that to reach to the people’s heart and mind the artist has to be the part of populous society and seeker of consensus art, an art form which is only possible when artist looks outward to society and produces a dynamic and vibrant piece of work which consumes his passion and translates that into compassion.

PS: 1-Waheed Murad's photograph is from his own production Samander released in 1968
2-Consensus Art/Literature is a term coined by brother Khurram Ali Shafique