Zeeshan Rasool Khan
Some people leave this world only after leaving an undying legacy behind them. Things around us disappear or change constantly, even our ideas, perspectives, likes, and dislikes witness variation; nevertheless, their ideology survives. Their footprints invite others to follow them. Liking and admiration for them surges with time. Also, the memories attached to them do not fade. Molana Mushtaq Ahmed Khan Sahb (1952–2019) is one such personality whose vision, mission, and passion live on to influence people. He was a Sunni scholar, persuasive orator, poet, educationist, and Sufi. Influenced by scholars like Allama Syed Qasim Shah Bukhari and seers like Ali Bab Sahib, Molana dominated the religious landscape of the valley for nearly four decades. His journey started as a teacher from the village of Seer Hamdan Anantnag and culminated after touching the zenith of prominence as Khateeb-I-Millat, Naqeeb-e-Ishq Mustafa SAW, and President Anjuman Tableegul Islam South Kashmir.
The supreme efforts for reforming Ummah, adopting a moderate approach to defending the beliefs of Ahlesunnah, founding schools, seminaries, and libraries, and diffusion of Prophet Muhammad SAW’s love through beguiling poetry are his distinguished feats.
In 2007, Molana unveiled his anthology ‘Aatash Kudah Ishq’ at Hazratbal Seer Hamdan (Ziyarat Shareef). Molana Showkat Hussain Keng named the book and Darul Uloom Hanfia Karmia Matibug Kulgam (under ATI) published it. It was republished with additions around 2014 and its second volume hit the stalls in 2021. Aatash Kudah Ishq is a collection of Kashmiri and Urdu poems in praise of the Holy Prophet (PBUH) that bourgeoned the recognition of Molana.
Molana had been into poetry since adulthood. He would participate in poetry symposiums and share the dais with the valley’s legendary literary figures. He quit all the literary forums, decided to devote his time to religious services only, and used his poetic caliber accordingly. As a religious writer, his first work was ‘Kaeshur Manzoom Chihli Hadith’ — A collection of 40 hadith, translated into Kashmiri poetic verses. Its first edition was released by Hanfia Muslim Youth Front Seer Hamdan (then a Youth Wing Anjuman Tableegul Islam) in the 90s.
Once he said to me, ‘The reason behind the overwhelming response to my naatia poetry is my toil and perseverance. I would write from schooldays. I went through disappointments. I burnt and wasted my work many times. However, with research, practice, and patience, I honed my skills and reached this station.
Aatash Kudah Ishq became an instant success owing to its beautiful Naats, representing the Quran, Hadith, beliefs of Ahlesunnah wal Jamaat, and the deep-seated love of Molana. In his poetic verses, Molana has incorporated Quranic verses and Ahadith artfully. It has not only added to the authenticity of his poetry but is also helping people memorize Quranic verses and sayings of Prophet Muhammad SAW. Here are a couple of verses for readers:
Ye’ Quran Wa-antum aelawna paruthna :
Che Na Chukh Ne Parchyon Wuchaan Gach Wuchaan Gach (P.28)
(Have you not read the glad-tiding — Wa-antum aelawna; being a follower of Rasool-Allah you are not wingless i.e., helpless, just watch). Wa-antum aelawna refers to Quranic verse; Wala tehanu, wala tehzanu, wa-antum aelawna in kun tum mumineen — So do not weaken and do not grieve, and you will be superior if you are believers (Al-Quran 3:139).
Wama yentiqu Aani alhawa Zonum :
Haq chu darr Guftar Chaani Seet (P.19)
(From the verse of Wama yentiqu Aani alhawa in huwa illa wahyun yuha [Nor does he speak from [his own] inclination, it is not but a revelation revealed 53:3–4] I understood; Allah — Al-Haq speaks to me via you — O, beloved).
Molana Mushtaq Ahmed Khan Sahb had imbibed the poetry of great Islamic poets. Jaami, Rumi, Attar, Iqbal, Ahmad Raza Khan, and our Kashmiri legend Fazil Kashmiri were his favorites. He would recite their poetry in seminars, conferences, gatherings, and solitude and one can experience their impact in Molana’s poetic verses as well. Some Kashmiri scholars genuinely titled him ‘Ahmad Raza Khan of Kashmir’. Some went a step ahead and entitled him ‘Hasaan’e Kashmir’.
Once we were at Charar-i-Sharif and a youngster joined us. A conversation started. The youngster asked Molana; Hazrat, what does your poetic verse ‘Misras Andar Zanano Chachi Ungji BeyKhudi Manz: Sar Aalwei Che Veero Go lol naar Aasun’ (Aatash Kudah Ishq: P. 91) mean?
Molana amenably answered that it means;
Husn e Yusuf Pe Kateeñ Misr Me Angusht e Zanaañ :
Sar Kataate Haiñ Tere Naam Pe Mardaan e Arab
(Hadaiq Bakshish by Ahmad Raza Khan) — In Egypt, the women slit their fingers while admiring Yusuf’s beauty; while upon your sacred name, the Arabian men gave their heads, proudly (Hadaiq Bakhshish — English translation by M. Cassim Rizvi).
This response intrigued, inspired, and induced me to compare Hadaiq e Bakhshish to Aatash Kudah Ishq. Cursorily, I collected dozens of Kashmiri verses from Aatash Kudah Ishq, thematically similar to verses of Hadaiq Bakhshish. The following are a few:
Imam Ahmad Raza Khan (Alahazrat) writes:
Phool Kya Dekhuñ Meri Aankhoñ Me :
Dasht e Taiba Ke Khaar Phirte Haiñ
(How can my eyes look at the flowers blossoming? When in them, the thorns of Medina are now blooming). Analogously, Molana praises the thorns of Madina as Jahanas Gulan Gulsitanan Hasar Kya: Gulo Khot Chu Behtar Su Khaar’e Madina. (Aatash Kudah Part 2 -2021, P.75).
Ala’hazrat closes one of his poems with ‘Raza Pul Say Ab Wajd Kartey Guzarye; Ki hai Rabbi Salim Saaday’e Muhammad SAW’ (Ecstatically swaying, O Raza! pass over the bridge of the hereafter; for ‘O Allah let them pass with peace’ is the plea of Muhammad (pbuh). Molana pours out alike adoration in a bit different fashion as Kaensi cha Paechh Magar Me Chamm Mahkam: Pull’i Siraatas chu Taar Chani Seet (P.20)
At another place, Ala’hazrat states his inability to praise Prophet Muhammad (SAW) and scribes Ay Raza Khud Saahib e Qur’an Hai Mad’daah e Huzoor: Tujh Se Kab Mumkin Hai Phir Mid-hat Rasoolullah Ki (O Raza! He who revealed the Qur’an, himself praises his grand excellence; so how is it possible for you to then truly praise his grand excellence?) Molana reproduces this devotion as Chukh Muzamil Hum Mudasir Wa’al Qalm Yaseen Chukh: Naat leykhi kya chaen Mushtaq Chui Madah Rehman Myon. (P.36)
Hassan-e-Kashmir gives the impression of being an overstatement; however, in terms of highlighting one’s significance, it is not. Hasaan Bin Sabit (R.a) was the companion of Prophet Muhammad SAW. His prestige is beyond the imagination of common people and incomparable. He defended the grandeur of Prophet Muhammad by his poetry, which is accepted by all and one. Molana traced the same path and received acceptance from almost all quarters. It is noteworthy that he is one of the rare Sunni poets whose poetry is recited by people of other sects as well.
Even though Molana’s poetry could not capture the attention of the Cultural Academy (for reasons better known to their experts), his poetry stands unequaled in content and quality. It is potent enough to rekindle the embers of Prophet Muhammad SAW’s love in the hearts of people and draw them closer to Islam.
On his 5th death anniversary (falling on 19 February), I pray to Almighty Allah for his peace and elevated station in heaven!
Writer Zeeshan Rasool Khan hails from Seer Hamdan and can be mailed @mohdzeeshan605@gmail.com
