A TRIBUTE TO THE LEGEND: MOLANA MUSHTAQ AH KHAN

                

A TRIBUTE TO THE LEGEND:  MOLANA MUSHTAQ AH KHAN

 

Death is inevitable. Every living creature has to bid farewell to this materialistic life and humans are no exception. Some people, however; acquire eternity by leaving indelible imprints on the hearts and minds of people. They leave the world but always remain associated with masses in one way or the other; evidencing the saying, ‘Legends never die’. On the fateful day of 19 Feb 2019, one such person namely ‘Molana Mushtaq Ahmad Khan’ disappeared from the sights of his thousands of followers, family, and comrades, leaving behind a great legacy that can never be disremembered.

The title ‘Molana’ mostly makes the present generation averse but the case of Molana Mushtaq Ahmad Khan is quite different. A cursory view of Molana’s biography inspires and captivates people irrespective of their ideologies. Because we find in him a teacher, an educationist, a leader, a politician, a matchless preacher, a Sufi,  a great poet, and a spiritual mentor. One of his associates rightly said; ‘we have not entombed a man, but a movement.

Molana was born on 19 April 1951 in a noble, religiously fertile, and educated ‘Khan dynasty’ of Seer Hamdan, a town about 9 kilometers away from Anantnag/Islamabad. His father, Ghulam-ud-din Khan was little known but a great religious personage associated with the Qadri Sufi order. Khan was a preacher, a naat-khawaan, who devoted his entire life to preaching and teaching the Quran in the local mosque. Similarly, his mother and all others in the family were well versed in religious teachings. Thus, it was beyond doubt that this environment will produce a great man like ‘Molana Mushtaq Ah Khan’. Molana showed an inclination towards religion and spirituality right from childhood. He was far cry from other children in the family. He would participate in religious congregations; recite naats, met scholars, and well-read people. At the age of 15, he was religiously so mature that he would engage in religious conversations with well-known preachers of the time. After completing matriculation with distinction, Molana did Fazil-i-Diniyaat from Deoband as a correspondence course and in fact, never attended any seminary. In the meantime, Molana started teaching along with few friends at the local ‘Darsgah Hamdania’ in the native town Seer Hamdan. Owing to Molana’s dogged determination and prodigious administrative qualities, this academy transformed from a sapling into a full-grown encompassing tree ­– Hanfia High school. Up to last year, Molana acted as secretary of this school, which is a non-commercial institution functioning under Anjuman Tableegul Islam.  

In 1979, Molana embarked on a new journey to quench his spiritual thirst. After meeting several savants of his time, he found serenity in the company of ‘Hazrat Ali-Bab Sahib Kandiwari’ (of Kandiwara- a remote area in Anantnag). Interestingly, Ali Bab (r.a) gave him the sobriquet ‘Molana’. It was that stage of Molana’s life when he had no idea about preaching. Soon Ali- Bab (r.a) sahib instructed ‘Molana’ to begin the sacred mission and this was the turning point in Molana’s life. Other disciples of Ali-Bab were so astonished to see their fellow disciple preaching effectively and influentially that they would say; it is what is said: Nigahey mard’e moomin say badl jaati hain taqdeerein (By the glance of a man who is a true believer even destiny is changed).

Molana himself would admit that it was the mentor’s blessing that catapulted me to the present position. When anyone would ask Molana about his education, he would say I have studied from ‘University of Kandiwara’, referring to his Murshid’s (spiritual guide) abode. To polish his abilities, Molana initially received guidance from Allama Qazi Ghulam Muhammad Sahib and later from Allama Syed Qasim Shah Bukhari, received membership of Anjuman Tableegul Islam, and carried his mission forward under the flag of ATI until last breath. As an orator, Molana achieved new heights with every passing day. It is worth mentioning that he was serving the cooperative bank for years, but with the growth of his religious influence, he quit the job and dedicated his whole time to Prophet’s religion. His influence unnerved some people, thus had to go through fire and water. The exceptional fortitude, devotion, dedication, and determination of Molana nonetheless defeated every conspiracy of antagonists. On 8 October 2004, he survived a deadly attack in which he was shot at point-blank range. Followers asked him; Molana how do you see this attack? He said ‘Thank God, I have fulfilled my promise’. Seeing followers bewildered Molana proceeded to explain, ‘In the ’90s, at school’s annual function Allama Bukhari before unfurling Islamic flag asked me, this flag demands blood, are you ready to give? I had replied ‘yes, I’m ready and today I succeeded by keeping my word’.

This attack infused a new spirit in him; post-attack Molana was much enthusiastic, indomitable, with a focus on his mission. He took the message of Islam to every nook and cranny of the State. He also visited a few Indian states with the same motive and received a huge commendation from all corners. There would hardly be any piece of land in the state where Molana had not preached. He became the heartbeat of Sunni Muslims. Not only Sunnis would listen to him but also among Shia, he proved himself a peerless Sunni scholar. Scholars from other sects would revere him for his knowledge, oracy, and importantly for the moderate scholarly approach. His quintessential eloquence, abundant knowledge, flow, and skill of incorporating Arabic, Persian, and English into his Kashmiri speeches would attract intellectuals and people from all walks of life. One of the highly reputed religious scholars Mufti Asadullah Misbahi praised him as; ‘Mushtaq terey fann’e Khitaabat Kay Hain Sabhi ; Deta Hai Daad Apni Jagah Har Koie (Everyone is an ardent admirer of your oratory skills: you are lauded by one and all).

Molana never preferred titles to be attached to his name, but the scene at yaripora Kulgam earned him titles like ‘Khatib-i-Millat’ and Sher-e-Atiqaad, where dozens of Qadyani families accepted Islam on his blessed hands. In addition, many Hindus reverted to Islam after listening to his fascinating discourses and numerous people belonging to other sects joined him. In the year 2011, he suffered from brain hemorrhage leaving him a paralytic, however; it could not break his resolve. He continued to tour and even reached the valley of Ladakh with a religious mission.

Molana had a deep love for Allah’s beloved (pbuh). Inspired by Allama Iqbal’s belief: Ba Mustafa (pbuh) Barasaan Kheesh Ra Ki Deen Hamma Oust: Agar Ba o naraseedi Tamaam bulahbi Ast (Make yourself reach Mustafa (pbuh) since deen is only him: If you do not know him then everything is abu-lahab). He considered Holy Prophet (pbuh)’s love as the cornerstone of Islam and spent his entire life in the same. Since childhood, he expressed this love and reverence through naats (poetry in praise of Muhammad (pbuh). Molana would recite naats as lullabies for babies of the family. Occasionally, he would organize naatia mehfils in his home, mesmerizing kith & kin, neighbors, and disciples by eulogies of Prophet (pbuh) through his melodious voice. And in the year 2008, he came up with his anthology namely ‘Aatash Kudah Ishq’ – Collection of Kashmiri Naats that gained overwhelming popularity among lovers of Prophet (pbuh). Commenting about his collection, one of his close aids Gulzar Ah Naik once said, ‘Molana has acquired best of both worlds, I have seen people reciting his poetry in Medina, and I am certain that Molana has earned the approval from the court of Beloved Prophet (pbuh)’. His poetry is unexaggeratedly most recited and heralded throughout the state. Why it should not have been popular? It was not the poetry of a mediocre poet but of an authentic scholar and a great lover, begging for the minuscule part from the Abu Bakr e Siddiq (R.a)’s love, yearning for a drop from the ocean of love, in which Owais Qarni (r.a) was submerged. He wishes to be colored with the color, Rumi, Jami, Ataar, and Nizami were colored with, I.e., The color of Prophet’s (pbuh) love.

Molana writes;

Yem’i soz sazich milwan chaenis rafeeq’e Gaaras

Tammi Soz’e Andr’e akh zarr lillah ata karakhna.

Yeth manz garak che korthan Qarnak owais jaanan

 Chawakh me daam jorah tiechh minatha thawakhna.

                                           Yim’i rang ronguth che jaami, rumi, ataar,  nizami

 Sui rang chu lamisali, taethh manz mettey rangakhna.

His poetry reflects his inner universe with Prophet (pbuh) its nucleus, around which his entire life revolves. He writes:  

Zindagi  pur Bahaar   chani      seet

Alameenas   waqaar    chani    seet

Kyah ne cholum, uff korum ma zahn

Zind’e chus baar baar chaani   seet

(Life is beautiful because of you: Owing to you, the universe has reverence. What not I have tolerated without saying ‘uf’ : You are the reason behind my re-living.).

He desires to consecrate every breath to Prophet’s eulogy and wants to annihilate in his love. Further, he seeks a glimpse of beloved before tasting death and wants burial in the dust of His court. And this marks the climax of the love that one can harbor. He writes:

     Har dam Sanaye Janaan Goch myon Kaar Aasun

                                               Zew Gach Teichei me Aasyen sui Aetibaar Aasun

     Mushtaq Naer’e Zoo Dith Mudya Gandith Che Roz’i

      Ath Chaan’e Gard’e manz goch myonui mazaar aasun

(My only task should be to glorify you. I want to have such a tongue and credence: Mushtaq will lay down his life while staring at your blessed face and wants to be buried in the dust of your courtyard).

Like Molana Jaami, Allama Iqbal, Ahmad Raza Khan, and other devotees of Muhammad (pbuh), he longs to perform pilgrimage and to have the honor of visiting the tomb of Prophet (pbuh). He has expressed this strong aspiration in his numerous verses like ;

Aasiya Ye Myon Qismat: Manzoor Kareym Ba Khidmat

Gaaryem    Me     Noutwanas  :  Maras b’e   Paan Bartal

(Would it be my fate that I will visit His tomb? : Would Merciful Prophet (pbuh) call me there, I would sacrifice myself at His threshold.) . Fortunately, his desire came true and he got the opportunity to visit the shrine of the Best of Mankind (pbuh).

Molana did not restrict this love to himself but seriously endeavored to transmit it to others both through writing and through preaching. He writes –

  Kath    Boz   Ae   Musalmaan  Zikr’e Rasool Kaertaw

  Muhabbat Chu Shart’e Emaan Zikr’e Rasool Kaertaw

(Listen to me, O! Muslim – venerate your Prophet (pbuh): His love is a criterion for being a Muslim –venerate your Prophet (pbuh).

He would pray in congregations ‘O Allah, replace our worldly love with the beloved’s love. For this reason, he came to be known as ‘Naqeeb e Ishq’e Mustafa (pbuh) – Blazoner of Prophet (pbuh)’s love

Another striking feature of Molana’s poetry is the consolidation of Quranic verses into Kashmiri couplets. The fashion of blending enchants a reader. For instance, 

 

 

Ye cha dastey Nabi (pbuh) kin dast’e Haq yeth meeth sahabaw kaerr

 

Yedullah    fawqa   Ideehim  , Gawa   chui    shah’e   deenan    Manz

 

                              

(Is this the hand of Prophet (pbuh) or Allah that companions are kissing, I have read in Quran ‘Yedullah fawqa aydeehim’ (48:10) of Surah Al-fath) –the beautiful interpretation of Quranic verse, which says: ‘those who pledge allegiance to you (O Muhammad (pbuh) –They are pledging to Allah, The hand of Allah is over their hands. At multiple places, we find the use of such an amazing skill in his collection.

He has to his credit a great literary work, which involves a Qasida consisting of about 1187 couplets encompassing, Hamd (Praise of Allah), and a biography of Muhammad (pbuh). Probably it would be the longest Qasida written in the history of Islam. This Qasida and second volume of his anthology, however, remained unpublished during his lifetime.

Oration and incomparable love and respect for Prophet (pbuh) won Molana a great name, but his contribution, as a social and education activist has not been valued much. Imitating his guide Syed Qasim Shah Bukhari, Molana established a network of schools and madrassas in South Kashmir and spared no effort in their development. Wherever he went, he laid the foundation of educational institutions, religious seminaries, and libraries as a part of his mission. He patronized more than fifty English medium schools that function on ‘no profit –no loss’ – mechanism. The significance of these institutions is that the students belonging to the marginalized sections of society are given free education. Besides these contemporary institutions, Molana established several seminaries; a few of them are ‘Darul Uloom Karamiyah Kulgam, Darul Uloom Bukhari Shopian (for boys), Darul Uloom Khadijat-ul-Kubra shopain, Darul Uloom Fatimah Zehra Islamabad (for girls). Hundreds of boys and girls have done hafiz e Quran (memorized quran) and Aalim/Alima courses from these institutions so far and hundreds are learning presently.

Scribing about every aspect of Molana’s life will constitute a voluminous book, and what I wrote is merely a sketch of his few attributes, intended to acquaint readers with outlines of Molana’s glorious contribution in the religious arena. Certainly, Kashmir has lost a great person whose parallel is impossible. Even a memory of his funeral procession and now his grave bears testimony that a person like Molana is born once in a century.   

 

Zeeshan Rasool Khan writes about diverse issues and can be mailed at mohdzeeshan605@gmail.com