Abdul Ahad Azad (1903-1948), who is recognized as the first revolutionary progressive poet, historian and critic of Kashmiri literature, was born to Muhammad Sultan Dar in a village called Rangar in Budgam district. His father was a pious man with a Sufi bent of mind and had 'bayah' (the spiritual oath of allegiance) in Naqshbandiya Sufi order. Azad belonged to a modest agrarian family and his father had no inclination towards material possessions and lived an austere life. There was a spiritual and literary environment at his home which had a deep influence on the life of Abdul Ahad Azad. Rising from a humble background, Azad achieved great heights.
Azad read the Holy Quran along with some Persian and Arabic textbooks from his father. Azad proved to be an intelligent child. His brother Akbar Dar had founded a 'madrasa' in the village and Azad was also enrolled in it. Thanks to the efforts of his brother, Azad attained a good command on Kashmiri, Urdu and Persian literature.
Azad loved to read books on diverse topics like religion, literature, history and science. He also showed interest in different political ideologies. At the age of 16, he was appointed as an Arabic teacher at a nearby government school. He took great interest in teaching and would often motivate his students to achieve something laudable in life.
Even after getting a government job, Azad continued his studies and passed Munshi Aalim from Punjab University with good marks. He wanted to go for higher studies but could not do so due to his failing health. However, he was fortunate enough to benefit from the greats like Khalifa Abdul Hakeem, M A Stein, Dr Mohiuddin Sufi, Muhammad ud din Fauq and Mehjoor. He struggled throughout his life due to persistent health problems. Despite the difficulties, he would keep himself busy in reading books and composing poetry. He critically analyzed the literary tradition of Persian, Arabic, Urdu and Kashmiri languages and developed a unique writing style and tried to explore new themes.
Azad first turned to ghazal and then tried some other genres like Nazm, Mathnavi, Rubayi as well. He had a deep association with the legendary poet Mehjoor who is said to have revolutionized the traditional forms of Nazm and Ghazal. The two talented bards deeply influencing each other and they infused a new spirit in Kashmiri poetry. They together explored some unexplored thematic realms in Kashmiri poetry and took poetry as a tool to give a potent voice to the voiceless. They on the one hand wrote on romantic themes but on the other tried to highlight the problems faced by common man.
Azad adored Mehjoor as his teacher and used to have insightful discussions with him on various topics. When Mehjoor was transferred to Arigam (Budgam) regarding his job, the two bards started meeting each other and even exchanged letters. In a letter, Mehjoor writes to Azad:
"You are just a few miles away but surprisingly have not been able to meet me for two months. During this period, a group from Germany explored the lengths and breadths of Nanga Parbat within no time. It looks that for us, the hill of Kanir and the river Shali Ganga have proved more difficult to cross than Nanga Parbat and the Mediterranean Sea. In short, Mehjoor continues to remain Mehjoor." (The literal meaning of the word' mehjoor' is lonely).
Although Azad accepted the influence of Mehjoor, but he did not follow him blindly. He, rather maintained his individuality by sticking to his own preoccupations.
Azad played a pioneering role in the development of Kashmiri language and diversification of it's literature. Like a lighthouse, he illuminated and guided the writers of his time towards artistic excellence and opened their minds to some unexplored thematic realms.
Azad lived a very difficult life. On the one hand, he struggled with health problems and on the other he had to face many atrocities due to his clash with the authorities. He was victimized for his rebellious attitude and political ideas. On mere political grounds, he was transferred to a school in Tral which was far away from his home. In the meanwhile, his four year old son died leaving him in an unbearable grief. Azad broke down from inside, but later on freed himself from the chains of dejection. Now, he was 'Azad' i.e., 'the liberated one' in real sense.
Azad is recognized as the first critic and researcher of Kashmiri language and literature. In those times when there was no appreciation of Kashmiri language, Azad authored a book on literary criticism titled as "Kashmiri Zaban Aur Shayiri" and examined Kashmiri language and literature from purely historical and literary viewpoints. He presented a critical and research-based review of the entire literary tradition of Kashmiri language and embellished his book with a critical mention of dozens of poets and writers and thus this book became a valuable historical document. This book is still recognized as Azad's masterpiece.
Azad is an advocate of 'Art for Art's Sake' and takes poetry as a tool of social reform. The two main themes of his poetry are nature and humanity. Azad was a staunch supporter of Radical Humanism and devoted his creative talents to the promotion of humanistic values like justice, liberty and fraternity. According to him, poetry should not aim at self-gratification but it must shoulder social responsibilities. For him, art should not aim at anything except voicing the problems of mankind and promoting the humanistic values.
He says,
"O religious people! you go on your way, I go on my own way. While your concern is faith (belief in God), I am concerned with Man and his problems."
He takes a different path from the dominant Sufi poets of Kashmir . His main concern is man instead of God and mundane world instead of the hereafter. Azad tried to compose poetry for the upliftment and empowerment of the week and poor. He urges them to come out of despair and stand on their own feet to decimate oppression and exploitation. He says,
"Wath paanae panun sanz kar
Ban panae panun rehbar
Autar tae paighambar yiwan aes path kalei"
(O man! Get up and stand on your own feet
Be your own guide
The 'avtars' and the Prophets used to come in the past.)
Due to his intellectual alignment with the progressive movement, he raised a cry of protet against the oppressive powers of his time. He strongly condemns the individuals and classes who exploit people in one way or the other in the name of caste, creed and colour. Abdul Ahad Azad stands out as an advocate of universal brotherhood and looks forward for peaceful coexistence of all sorts of people.
He says,
"Kunoe Aadam, Kunoe aalam, namus siti maaz, mazas naam.
Yi kaemi trovi dilas andar, doi hund naar insaanou"
(O human being! All human beings in this world are related to each other in the same way as flesh and nails,
I fail to understand who has ignited the fire of hatred in your heart?)
Abdul Ahad Azad intertwines romance and rebellion in his poetry to
awaken the dead conscience of man.
From Iqbal he learns the secrets of Self and from Gandhi he gets an inspiration to walk steadfastly on the path of truth.
In our times, the poems like 'Dariyao', 'Shikwa-e- Kashmir', 'Aftab', 'Sawaal' etc. are highly relevant to teach us the universal values of justice, liberty and fraternity.

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