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1 ISBN: 979-81-8339-474-1
Quarterly Journal
PRAVE SPECIAL ISSUE ON
MOHAMMAD AHSAN AHSAN Vol:28-29
Chief Editor Ab. Ahad Hajini
Editor Dr. Amin Fayaz
Sub Editors Jameel Ansari
ADBEE MARKAZ KAMRAZ Jammu & Kashmir www.prave.in adbeemarkazkashmir@gmail.com
2
INDEX S.No
Title
Author/ Translator
P.No
I
Mohammad Ahsan Ahsan Man behind the Scene
Dr.Syed Shujaat Bukhari
3
II
My Encounters with Mohammad Ahsan Ahsan
Dr. Farooq Fayaz
6
Remembering some impressions of Life and Works of Ahsan Sahab
Dr. Marouf Shah
9
IV
Mohammad Ahsan Ahsan Man with Mission
Brij Nath Betab
17
V
Mohammad Ahsan Ahsan
III
Art as Vocation
20
His contribution to the Kashmiri Language, Literature and Society
Dr. Ameen Fayaz
VI The translation by Mohammad Ahsan AhsanA Glimpse
Dr. Shafqat Altaf
29
VII Mohammad Ahsan Ahsan An Introduction
by: Gh Nabi Aatash
32
VIII Khanqahi Sheikh-ul-Aalam
by: Mohd Ahsan Ahsan
36
Translated by: Ameen Fayaz Translated by: Sonaullah Niyaz
39
Face
by: Mohd Ahsan Ahsan
X
Humour in Kashmiri Folk Lore
by: Mohd Ahsan Ahsan
41
XI
I Won't Write
by: Mohd Ahsan Ahsan
47
XII Legend Never Die A tribute to Mohd Ahsan Ahsan
Dr. Riyaz-ul- Hassan
50
XIII Tribute to Mohd Ahsan Ahsan
Dr. Jawaid Bin Nabi
52
Translated by: Aejaz Mohd Sheikh Translated by: Sonaullah Niyaz Translated by: Aejaz Mohd Sheikh
3
Mohammad Ahsan Ahsan The man behind the scene Dr. Syed Shujaat Bukhari
W hen I glance at
a priceless treasure I
never had ever thought of joining the AMK
have preserved in my portfolio,I come across
as a member and not to think of reaching the
a signature that authenticates not just my
top most position in the organization. In 80's
merit but the passion I have for my mother
the organization, which eventually became
tongue - Kashmiri. The treasure is "Kamyabi
the biggest and most vibrant one in the field
henz Sanad" (Certificate of success ) a
of literature and culture was almost in every
testimonial, in fact a few, I received in mid
home of north Kashmir, as these certificates
80's after I appeared for yearly Kashmiri
would slip in to those homes since thousands
examination, Adbee Markaz Kamraz would
of students would voluntarily take part in the
conduct in schools and colleges throughout
examination. The credit for making those
Kamraz (North Kashmir). The laborious job of
examinations a credible and most sought
connecting people from one corner to other
after plateform to get recognition would go to
and makes it sure that the examination
Ahsan Saheb.
process culminates efficiently and
A poet, researcher, translator and a
transparently was taken up by an able
good manager, he had all the skills that
organizer named Mohammad Ahsan Ahsan.
would make him some one to be looked
He was the controller of examination, hence
upon. For all who worked with him he was a
his signature was on the certificate to testify
guide and mentor who would never lose his
that the students have successfully passed
co ol. AMK n ow in 4 6t h yea r, is a big
the test. On both sides it was a voluntary
institution and running its affairs has become
effort to keep the spirit of connect with
an uphill task with each passing day but
language going. Ahsan Saheb as I came to
people like him made the journey of this
know him later was not just doing it as a
literary sanctua ry ea sy. Ma naging the
member of AMK of which, he was a co
finances with out even telling others as to
founder but was avowed activist whose
how the crises could be dealt which was a
heart and mind was in a struggle to protect
virtue, which we will miss. Ahsan Saheb was
and preserve the language.
a man behind the show but always prefer to
When I used to sit in the examination as
remain on the sidelines avoiding the photo-
a student at middle an secondary level, I
ops. His connect with members of (AMK has
4 hundreds ) was real and forthcoming. He was
passion that made him an inalienable part of
a man of intricate details who would never
the biggest linguistic movement in the satae.
compromise on the quality and never let the
Not on ly did Ah sa n Sa ha b p lay a
guard down vis- a- vis the movement for
glorious role in shaping up organizations
preserving and protecting the Kashmiri
such as AMK and Halqa-e- Adab but his
language.
c o n t ri b u ti o n t o K a s h mi r i l i t e r a t u r e i s
Ahsan Saheb had a great sense of
immense. As an Assistant Editor at Jammu
humour and that too subtle. Even I was just
and Kashmir Academy of Art, Culture and
h i s s o n , h e wo u l d a l wa y s m a k e m e
Languages, he pieced together a huge
comf ortable by adding humour to
amount of research thus documenting some
conversation. And that was the way to keep
important aspects of Kashmiri literature.
things going. When I was reluctant to contest
Himself being a writer and poet he made a
elections for the post of general secretary for
difference by treading on a path that was
the second term in 2012 Ahsan Saheb forced
creative but simplified the expression of
me to seek another term saying, " You can
thought. For many young writers he was an
not be so cruel to leave an organization you
inspiration who would guide them to the right
have cherished". He added though nobody is
path.
indispensable yet you are needed at AMK".
For all of at AMK and particularly for me
He also made late Prof. Rasheed Nazki to
as a person his departure is a great loss.
sp e a k t o me wh o s e wo r d wa s ju s t a
Kashmiri language lost a great benefactor.
command for all of us. The point here is that
To go to the other world is part of the destiny,
he was deeply involved in working towards
which no one can challenge or escape but
making AMK a sustainable institution that
some losses are unbearable and have hardly
had grown as a giant tree from a sapling he
any replacement. Ahsan Saheb belonged to
had planted with others. He wanted to see it
a class of writers and language activists and
turn greener every day.
they have gone one by one. We are losing a
On August 27, when Halqa- e- Adab
cover of elderly wisdom and that is a
Sonaawari of which he was the president
handicap in many ways. We will feel the
organized a memorial function to pay tributes
vacuum for long times as it is difficult to fill in.
to AMK founder Prof. Mohiuddin Hajini he
As we accept his parting way, he will remain
was on tenterhooks, since he could not
in our spirits and will continue to guide us in
attend it due to a death in the family. But his
our endeavour to work for our language and
fingers were on phone and he was calling
create credible institution that serves as
people about the progress the whole day.
plateform for discussion, dissent, argument
When I spoke to him he was felt sad and
and counter argument. We are committed to
said " This is perhaps first Hajini day in last
take the legacy of Hajini, Nazki, Ansari and
20 years which I have missed". It was
Ahsan forward with same zeal and zest. May
actually the sense of responsibility driven by
Allah have mercy on us and he be pleased
5 with our colleague whose going is painful. How important he was for me and all of us has been beautifully summed up one of our distinguished poets Shabir Ahmad Shabir in his couplet; (The article was contributed by Dr. Shujat Bukhari to the daily Rising Kashmir immediately after the death of Ahsan Saheb on September 13. 2017. It is reproduced for the readers of the Prave magazine.)
6
My Encounters with
Mohammad Ahsan Ahsan Prof.Farooq Fayaz
C onditioned
in simple, sincere and a
the officers in the room except Ahsan Sahib
modest rural landscape, Mohammad Ahsan
started talking to me in a manner as if I knew
Ahsan continued the set of practices and
them for years. The official colleagues of my
patterns he inherited from his family and
brother and friends of Ahsan Sahib threw lot
social atmosphere till his demise in the year
of pleasantries which later on proved false
2017. though believing little in conversation
a n d ho a x. B ut A h san S a h ib wh ile
and gabbling, that too at public places,
accompanying me to the administrative
Ahsan Sahib fell never short of words, idioms
section of the Academy told me in a very
amnd metaphors while deliberating on any
plain language that " O young boy, don't get
serious and sensitive literary topic or theme
misled by the comments of my colleagues,
d u r in g d e b a t e s a n d d i s c u s s io n s. I f I
we remain fully engaged with our official
remember correctively, my first encounter
business. In the f ield of research and
with Ahsan Sahib took long back in the year
scholarship you will have to traverse all alone
1978 when d uring my P. G dip loma in
to reach the destination." These words of
Kashmiri, I, visited research section of
Ahsan Sahib could not offer my any solace,
Jammu and Kashmir Cultural Academy at Lal
instead, I felt pained at his gesture. But the
Mandi office Srinagar. This was in connection
truth stands that the advice he lent me
with some academic pursuit assigned ton me
radiated his nobleness of soul and
by Prof. Rahman Rahi, then senior fellow in
straightforwardness which are considered to
the department of Kashmiri. Dropping at
be the corner stone of one's character and
Academy's Lal Mandi office, I enquired from
personality. During the days ahead, when I
my elder brother,Ab. Gani Sahab, the light
got registered as a full time scholar for
designer, about Ahsan Sahib. The response
pursuing M.Phil and Ph.D in the faculty of
to my query though brief was extensive
Social Science, the advice once given to me
inwardly as it qualified the personality of
by Ahsan Sahib proved absolutely true.
Ahsan Sahib in totality. He told me, Ahsan
Untrue to their so- called promise and
Sahib sits along with his colleagues in one
pleasantries , the other colleagues of Ahsan
room but unlike his colleagues he speaks the
Sahib never came forward with even a least
la n g u a ge o f s ilen c e . Th e met a p h or ic
sign of assistance or guidance. True, with
expression of my brother regarding the
every passing day, the striking academic and
person in question began to unravel when all
personal flaws of those colleagues and
7 friends of Ahsan Sahib came to be exposed
Inayatullah, Sonaullah Niyaz and others. My
and my scholarly reaction to those flaws was
presence, I believe prompted them to have a
never guided by any personal animosity,
live discussion on a number of literary
prejudice or ill will but on the basis of well
matters. In response to one of the queries
established evidences or arguments.
relating to the literary contribution of Wahab
The second encounter with Mohammad
Parray Hajini as raised by Taskeen Sahib, I,
Ahsan Ahsan took place at his ancestral
while attempting to examine the diverse
residence in Hajin in Dec. 1985. I had gone
lit erary con tribu tion s of W aha b Hajini
to see my friend Mohammad Maqbool Bhat,
reminded the literatures present about his
at Madvan, a village at the edge of Wular
role as a revenue contractor and as a
lake at a distance of some three and a half
collaborator of rapacious Dogra official -
klilometres from Hajin town. On my return
dom.To my surprise, a person sitting in the
from Madvan the very next day, Dr. Aziz
room reacted sharply during the discourse
Hajini insisted me to spend the night at his
and started ridiculing the urbanties. Ahsan
residence which I readily agreed to with an
Sahib and his other village friends and
intention to see Ahsan Sahib next day. The
associates felt a bit perturbed and urged me
love, warmth and hospitality shown by my
to elaborate my argument in the light of
friend during the night stay at Hajin continues
historical narrative. After a detailed speech
to fountain fragrance even today and remind
on the topic in the light of diverse literary
me of the good old days when Kashmiri
evidences, Ahsan Sahib unwrapped himself
v i l l a g e f o l k e v e n wi t h o u t t h e b a s i c
from the woolen blanket, and after taking few
requirements of life treated the guest with
puffs of huqa, delivered an extensive speech
heartfelt love, affection and respect. After a
wherein he threw light on the causation of
presentable traditional rural breakfast, at
W a hab 's association with Do gra
about 10 am we proceeded towards Ahsan
administrative system and the forces that
Sahib's residence in near by Par Mohalla of
prompted him latter on to dis- associate
village Hajin, hardly quarter a kilometer away
h ims e lf f r o m t h e lo c a l a d min istr a t i ve
from Dr. Hajini's house. I witnessed Ahsan
structure.
Sahib wrapped in
a traditional woolen
On yet another occasion during the
blanket known as tcadar, as reportedly he
annual conference of Adbi Markaz Kamraz
was unwell for the last few days. With in a
held at Qammaria Hiagher Secondary School
couple of moments, hot Kashmiri tea in small
Ganderbal, in 2007,Mohammad Ahsan
copper samovar was served to us along with
Ahsan got a chance to encounter me. This
all the people present already there. Dr.
chance came his way when a Kashmiri
Hajini introduced me to some of the persons
pandit representative ( R. L Bhat ) in an open
who had already been there with Ahsan
deliberative session advocated for the usage
Sahib in his small cozy room. Among those
of a parallel script for Kashmiri in Devnagri
present there included, Gh. Hassan Taskeen,
on the plea that the young Kashmiri pandit
8 generation has been brought up in a different
Sahib's personality. One such trait was his
geo- cultural atmosphere and hence are not
style of soft speech and sincerity of thought
aware about the current Nastaliq script,
as well as action. He hardly believed in
operational for modern Kashmiri. In order to
projection and hypocrisy. He would never get
keep this generation of Kashmir connected
irritated even if given a chance to react or
with the cultural roots, it is necessary to allow
respond so. In his social domain, he would
them to use Devnagri script for Kashmiri. My
seldom draw a strict line of separation or
argument led to an intense debate but failed
difference between a friend and an enemy.
to make any positive headway as majority of
His hospitality was unparallel to all, even his
the members disagreed with point of view.
enemies acknowledge this fact in public.
Next day after taking breakfast, while strolling
Totha, as he was lovingly called by his near
on the river bank, Ahsan Sahib reminded me
and dear ones, was truly an epitome of love,
of my argument in favour of an alternate
goodwill and sacrifice. He could hardly bear
Devnagri script. To convince him,I, explained
to see someone in pain and distress. He
my p oint of v ie w f rom a varie ty o f
used ton feel extremely perturbed in finding
perspectives and emphasized upon the need
his friends and relatives in agony and would
of adopting an alternate script to ensure and
do his best to explore the possible ways to
sustain the linguistic and cultural connectivity
offer them consolation and comfort.
of the generation of Kashmiri pandits who
(Prof. Farooq Fayaz teaches History at the
had been brought up in entirely different
Department of History, University of Kashmir. His
cultural landscape. In response to my stand
areas of research include Kashmiri History. He has
point, Ahsan Sahib grumbled for some time-
published papers and books on Kashmiri culture and
a mood unusual from a person like him and
ethos and played an instrumental role in making the
continued to justify the stand taken on the
use of literary data for historical analysis.)
subject by the participants in the conference. The crux of his argument centered round the point that if alternate script in devnagri is allowed to be used, it is sure to divorce or disconnect the language form its established or defined socio- religious matrix. I had enough ground to disagree with Ahsan Sahib but in presence of his noble personality and deep conviction, I could not dare to react bluntly, instead, I begged for pardon and excuse. Judged against the backdrop of encounters referred above, there comes to fore some major characteristics of Ahsan

9
Art as Vocation Remembering some Impressions of Life and Work of
Mohd Ahsan Ahsan Dr. Mohammad Maroof Shah There are many reasons to think of
was rather hard to keep him on talking
Hajin as a premier cultural post of Kashmir
mode. Culture might have been his livelihood
that has produced poets, Sufis, scholars and
for sometime but it was his wazeefa as well.
cultural activists of the first rank although
He spent life editing, compiling, creating and
n o n e o f t h e m g o t d u ly re c o gn ize d o r
managing resources of culture. He helped
translated for larger literary audience of the
rescue out of oblivion some lesser known but
world. The project of presenting Hajin on the
not less significant poets. He did much to
cultural landscape of Kashmir and larger
transmit to new generation love of literary
world is still awaited. Ahsan Saheb was
c u l t u r e b e s i d e s c o n t r i b u t i n g h i ms e l f
Mr.Dependable or the Dravid of cultural team
significantly to study of art and literature; his
of North Kashmir. As long as he was around,
monographs and entries in Encyclopaedia of
the team of Adbi Markaz Kamraz or Halqa-i
Kashmiri and on as diverse issues as add up
Adab Sonawari felt a fatherly presence that
to b e no teworth y contributio n to
would, anyway, take care of things. It is rarely
dissemination of understanding Kashmiri
that literary or cultural organizations get
culture. Prof. Rashid Nazki known for his
workers who are truly karma yogis. It is the
rather niggardly attitude praised Ahsan
sweat of such literary workers as Ahsan
Saheb in no uncertain terms. Most of his
Saheb that irrigates the literary soil.
contemporaries found something in him to be
Ahsan was every inch a man of culture;
treasured. His work treasured what was there
he breathed or exuded certain values we
to be treasured, especially from his home
associated with being cultured. It is a rare
a re a a n d we n o w n e ed t o f in is h a n d
sign of being cultured that a literary figure
consolidate his unfinished work. Abdul Ahad
could avoid speaking ill of fellow writers. He
Hajini's valuable documentary work on
had enough of critical acumen to sift the
cultural heritage owes something to him and
mediocre but he believed in the thesis that
so do many significant works of and beyond
God has His eye on something in each one
S o n a wa r i . A h s a n S a h e b b e l i e v e d i n
us that if he chiseled could shine to illuminate
perfection and that could perhaps be the
us all. He was always accessible though it
reason, besides dread of public attention (a
10 virtue perfected by Beckett and Guenon,
school curriculum if ever need is felt for
among others), that he published so little of
preparing such introductory texts. For
his creative output.
in st an ce , his e nt ries on Rah im Sa hb ,
Ahsan Saheb has written quite useful
Muhammad Khar and his remarkable piece
and insightful introductory and critical pieces
on Ramzan Bhat could be readily
on some important Sufi/lesser known poets,
anthologized in any introductory work of
architecture and some aspects of cultural
Kashmiri critic ism ta rgetted a gen eral
heritage. His forte is, however, lesser known
audience. Ahsan
poets from Lali Taentray to Molvi Ahmadullah
co mmo ne rs -he wa s n e ve r ve rb os e o r
to Ramzan Ganistan to Muhammad Khar.
pedantic or addicted to rhetorical excesses.
His work in projecting key figures of Hajin on
He maintained a life style that one could
the literary horizon of Kashmir has earned for
easily mistake him for being another Sufi
him a distinction and for North Kashmir
poet. One can see that some more rigourous
especially unpayable debt. He has opened
selections and translations from his
up only occasionally on certain knotty issues
selections may help introduce little known
but impresses us by exercising rare balance
poets to select world audience and earn for
in approaching obscure issues in exegesis of
Hajin far better recognition than is currently
Sufi poetry and symbolism. Ahsan Saheb
the case Asad Parray has been left out of the
has always been lucid and his editorial
canon as have been almost all the poets
credentials have stood him in good stead.
whose work, edited by Prof. Muhyidenen
His selections from the works of the poets he
Hajini, he has helped - directly or indirectly as
has introduced are well chosen as evidenced
he was such a resource to almost every
by the collective impression one gets after
writer in Sonawari who co ntribute d to
reading them. One gets, for instance, greatly
preserving the literary legacy of Sonawari - to
impressed by the merit of
the work of
bequeaths us. Kashmir owes to Ahsan his
Muhammad Khar and Molvi Ahmadullah in
invaluable work the lesser known Sufi poets
general and occasionally by Lali Taentray .
of the area.
Saheb wrote f or the
Both Muhammad Khar and Ramzan Bhat
Just a few verses from one of the poets
have already got some share in immortality
whose work Ahsan has edited to show how
due to him in Kashmiri Sufi lore and it is folk
these make some creative additions to the
consciousness that has preserved some of
received understanding of Tradition. The
their gems. Ahsan Saheb has helped secure
same Muhammad Khar who wrote a sort of
their permanent place in the history of
rejoinder to Ahad Zargar's controversial Kafer
Kashmiri poetry even if f ew of modern
Sapdith korum yeqrar has himself written
students of it bother to read them. Life stories
certain verses in a more radical
of poets are told in an accessible style with
"transgressive" tone than even Zargar. For
few but pertinent critical remarks about work
instance such verses as the following:
that makes them worthy of inclusion in
Benkhaey Aashiq mard-I shuneed
11 zalten pannnnui arshi majeed
kyaz-imares bi kyaz-I mares.
nar deu zameenes bayi aasmanes
And see the concluding lines that show
kaebi butkhanes kour mey inkar
how convincing and self evidently authentic
Masjid paenay ker sar khem
has been conquest over mortality:
goudi zal dar-i ber ad-I zal tham
Khod beenhen dil baydaen
na chum janeth naey jahnem
deutaalaw Muhammad Kharen
ney chum tamna nay kenh gem
bay khaber yus lagi kun-I dares
yem-i roab bayikes na insanes
kyazi mares bi kyazi mares
kaeb-I butkhanes kur mey inkar.
This is rare in the history of religion and
This recalls Abu Sayid A l-Khayr's
mysticism that someone could declare his
statement to the effect that none shall truly
conviction of last things in such a tone that
wo r s h i p G o d u n t i l e v e r y m o s q u e i s
philosophers ever watchful or anxious about
demolished!.(The revered Sufi Master didn't
uncertainty in such affairs for those who can't
ever mean any disrespect for hallowed
buy faith's evidence on face value.
tra d it io n b u t sh a kin g c o mp la ce n c y o f
Lastly one may allude to his masterly
conventional piety that thinks of prayer in
"Na chus warean na chus aabad " that is
terms of qarz/farz binary little knowing that it
unique to Muhammad Khar in Kashmiri Sufi
is more importan t t han breat hin g a nd
p o e t r y a s a n e x t e n s iv e s t a t e me n t o f
drinking and can't be restricted to certain set
traditional doctrine of samata - equanimity. It
formulae only.)
recalls both Islamic and Vedantic sages such
Muhammad Khar has given us one of
as Rumi and Ashwakra Gita respectively. Let
the most succinct and compelling statements
us read examples from all three with a
about immortal destiny of man in a language
remark that samata constitutes the crux ot
that has stayed and shall stay and one could
distillation of nondualist wujoodi metaphysic
cite this as an exemplary declaration of
of which all three are beautiful illustrations.
man's great potential in mystic literature of the world. Pholith hayat chem zer zares kyazui maresbi kyaz-I mares
Chukhaey beena sar-i gach kus chu maran kus ba chu lasan jalwi dith kus myanis gares kyaz-I mares bi kyaz-I mares
Sujood wujood sar-I yus kari chi sui hayatzenh no meri izraeles jawab kares
12
This is Rumi from Diwani-I ShamsTabriz as translated by Nicholson: O Muslim what can I do? For I do not know myself, I am not a Christian nor a Jew, a fire worshipper not a Muslim. I am not of the East or the West, not of Land nor of Sea. I am not of the Elemental not of the Circling Spheres. I am not of earth nor of air, of water nor of fire. I am not of the Empyrean nor of the outspread carpet of the world, indeed I am not in the category of creation at all. I am not Hindustan nor of China nor form near-by Bulgaria. I am not of the land of Iraq nor of the dust of Khurasan. I am not of the Faith (or the present obligations of religion) not of the hereafter, nor of Heaven nor of Hell. I am not from Adam nor from the garden of Paradise. My dwelling is without location, my trail without trace
This is the sage-king Ashwakra: The body, heaven and hell, bondage and liberation, and fear too, All this is pure imagination. What is there left to do for me whose very nature is consciousness? (2.20) Who can prevent the great-souled person who has known this whole world as himself f ro m liv in g a s he p lea se s? (4 .4 ).Ho w wonderful it is that in the limitless ocean of myself the waves of living beings arise,
13 collide, play and disappear, according to their
(18.83). The dispassionate does not praise
natures (2.25) For the yogi who has found
the good or blame the wicked. Content and
peace, there is no distraction or
equal in pain and pleasure, he sees nothing
one-pointedness, no higher knowledge or
that needs doing (18.82). There is neither
ignorance, no pleasure and no pain. 18.10
dissolute behaviour nor virtue, nor even
There is no delusion, world, meditation on
discrimination of the truth for the sage who
That, or liberation for the pacified great soul.
has reac hed the goa l a nd is th e ve ry
All th ese t hin gs are jus t the realm of
embodiment of guileless sincerity (18.92).
imagination (18.14). The wise man, unlike
Neither happy nor unhappy, neither detached
the worldly man, does not see inner stillness,
nor attached, neither seeking liberation nor
distraction or fault in himself, even when
liberated, he is neither something nor nothing
living like a worldly man (18.18). He by whom
(18.96). For me established in my own glory,
inner distraction is seen may put an end to it,
there is no self or non-self, no good or evil,
but the noble one is not distracted. When
no thought or even absence of thought
there is nothing to achieve, what is he to do?
(19.4). For me established in my own glory,
(18.17) He who acts without being able to
there is no dreaming or deep sleep, no
say why, but not because he is a fool, he is
waking nor fourth state beyond them, and
one liberated while still alive, happy and
certainly no fear (19.5). For me established in
blessed. He thrives even in samsara (18.26).
my own glory, there is nothing far away and
He who is beyond mental stillness and
nothing near, nothing within or without,
distraction, does not desire either liberation
nothing large and nothing small (19.6)For me
or anything else. Recognising that things are
established in my own glory, there is no life
just constructions of the imagination, that
or death, no worlds or things of the world, no
great soul lives as God here and now
distraction and no stillness of mind (19.7).
(18.28). Some think that something exists,
For me, free from the sense of dualism,
and others that nothing does. Rare is the
there are no scriptures, no self-knowledge,
man who does not think either, and is
no mind free from an object, no satisfaction
thereby free from distraction (18.42). The
and no freedom from desire (20.2). There is
straightforward person does whatever arrives
no world, no seeker for liberation, no yogi, no
to be done, good or bad, for his actions are
seer, no-one bound and no-one liberated. I
like those of a child (18.49). The mind of the
remain in my own non-dual nature (20.6). For
fool is always caught in an opinion about
me who am forever unblemished, there is no
becoming or avoiding something, but the
judge, no standard, nothing to judge, and no
wise man's nature is to have no opinions
judgement (20.8). For me who am forever
about becoming and avoiding (18.63).The
a c t io n le ss , t h e re is n o d is t ra c ti o n o r
wise man does not dislike samsara or seek
o n e - p o i n t e d n e s s o f min d , n o l a ck o f
to know himself. Free from pleasure and
understanding, no stupidity, no joy and no
impatience, he is not dead and he is not alive
sorrow (20.9). For me who am blessed and
14 without limitation, there is no initiation or
the art of presenting difficult esoteric truths in
scripture, no disciple or teacher, and no goal
a compelling language. He is highly quotable
of human existence (20.13)For me who am
a n d in d e e d i n t h e t r a d it io n a l v e in o f
forever pure there is no illusion, no samsara,
acclaimed Sufi poets. It is indeed to be
no attachment or detachment, no living being
lamented that he has not been given the
and no God (20.11).There is no emanation or
attention he deserves.
return, n o goal, mea ns, seeke r or
Similarly Molvi Ahmadullah appears to
achievement. I remain in my own non-dual
be an indispensable scholar poet and
nature (20.7). For me who am always free
chronicler and not merely a religious poet.
from deliberations there is neither
Ahsan Saheb's introduction to him seems an
conventional truth nor absolute truth, no
understatement in view of varied colours of
happiness and no suffering (20.10).
Ahmadullah's work. One wonders how he
These quotations also help to
has assimilated and given voice to
appreciate and explain import of Muhammad
variegated aspects of Tradition that include,
K h a r's ra d ica l Un it a ria n "a n t in o mia n "
among other things and disciplines, classical
position as quoted previously. Those familiar
expression of ethics and lesser known parts
wit h S u f i l o re , e s p e c i a ll y o f W u jo o d i
of historiography, seerah and risayi literature,
orientation, need not look askance at these
na't and manqabat. Our generation needs to
passages. One could quote even Iqbal who
be made aware regarding the names of
was, earlier at least, a critic of W ujoodi
Persio-Arabic and Judaic figures (in the work
paradigm. "Khudi Ki Jalwaton Mein Mustafai/
of Ah mad ullah Ha kb ari) tha t we have
Khudi Ki Jalwaton Mein Mustafai Khudi Ki
inherited as a part of education in classics.
Khalwaton
Kibriyai;.
Every Muslim Kashmiri child would benefit
Zameen-o-Asman-o-Kursi-o-Arsh/ Khudi Ki
Mein
from poetic rendering of important prayers
Zad Mein Hai Sari Khudai" And lest we think
and religious teachings. Madrasa students
of charging Sufis with any arrogance or self
sh ou ld e sp ec ia lly re ad a nd memorize
indulgence. Sufis are consumed by love and
relevant portions anthologized in the text
in those special moments have nothing to
edited by Ahsan Saheb.
labour for, to fear, to seek, to be bound to.
"However the most important thing that
"Do Alam Se Karti Hai Baigana Dil Ko/Ajab
impresses us in the legacy of AhsanSaheb is
Cheez Hai Lazzat-e-Ashnayi."
his personality. Not only his art but his work
These illustrations from the work are
was also an escape from personality. He was
en o u gh to p re s s h o me t he p o in t t h a t
arguably the most unassuming of our literary
Shahgund Hajin should have privileged place
figures. He shunned publicity. He didn't
on literary-Sufi map of Kashmir. Thus we
prefer to occupy podium. He was not given to
owe to Ahsan our renewed attention to
long speeches and imposing his presence
Muhammad Khar as a preeminent Sufi poet.
anywhere. He hardly ever talked about
Muhammad Khar seems to have mastered
himself. He declined to publish his collection
15 of poetry during his life. He didn't court fame
sand have little more significance than one
or advertisement of his achievements that in
alone. A sand castle on an endless beach in
any case was impressive by any standard.
an infinity of time is soon erased by the
Ahsan Saheb indeed understood what so
elements." Pascal famously said that all the
many people including modern poets have
problems in the world could be traced to
not understood about life that "The real world
man's inability to sit alone in a room. Thus
is the one within the walls of homes; the
wisdom consists in making the best of one's
outside world, of careers and politics and
own richness of being and celebrating
money and fame, that was the fake world,
silenceaway from fanfare. One would usually
where nothing lasted, and things were real
find Ahsan Saheb silent or silently engaged
only to the extent they harmed or helped
with his work. The folly of seeking fame is
people inside their homes." He seems to
thus laughed away by Schain. "Fame is
have interiorized Rilke's mantra "Make your
usually a fraud; rarely does the famous
ego porous. W ill is of little importance,
individual deserve the accolades given to
complaining is nothing, fame is nothing.
him and he experiences the need to justify
Openness,patience, receptivity, solitude is
his reputation by new accomplishments.
everything." Ahsan Saheb seems to have
There is nothing more pathetic than a
held the ideal expressed by Hemmingway
'successful' person trying to duplicate his
thus: "There is nothing noble in being
successes, often in areas where he is little
superior to your fellow man; true nobility is
capable of doing so. 'Fame enslaves the
being superior to your former self" and
Gods and Men' is a saying attributed to
W.E.B. Du Bois' point that "The worker must
Heraclitus who, at the dawn of philosophy,
work for the glory of his handiwork, not
perceived the vacuity of worldly success."
simply for pay; the thinker must think for
"The quest for fame arises from a lack of
truth, not for fame."
valuation of the self. A person who values
As Richard Schain has noted "Kant's
himself or herself does not dissipate energies
characterization of a person's existence as a
by engaging in activities that will bring fame."
speck of sand in an infinity of time has been
And "‌activity arising from the desire for
amply confirmed by the scientific study of the
fame is merely the extension of the animal
physical universe. It is impossible to conceive
herd instinct into the more sophisticated life
that an individual in his physical being can
evolved in civilization. There is really no
have any significance in the cosmos - it is
difference in kind between the yearning for
absurdity to imagine otherwise. Thus the
professional, political or artistic recognition
persistent attempt of individuals to develop a
and a wolf wishing to lead or even just be
circle of influence and thus transcend their
part of a pack of wolves. (And woe to the
own miniscule being. The reality is, however,
lone wolf who does not fit into the pack.)"
that this effort is not worth the trouble since a
"The only ambition that can be allowed free
hundred, a thousand, a million specks of
rein is to live the life of the mind, the bios
16 theoretikos of antique Greek philosophy. The
about exhibiting it and selling it. And it is a
individual must center his ambitions on his
slur on our times that artists - "hunger artists"
own mind. Ambition focused elsewhere is a
- have to betray themselves and their art in
road map to a downward direction of life and
the market place.
degradation of the human potential." One's
(The author is Doctor by profession. He regularly
true dignity is measurable by noting how far
contributes to many newspapers and journals across
he has overcome the lust for fame, "the last
Asia.His writeups are reaserch papers on Philosophy,
infirmity of the noble mind"
Sufinism, Tradition and Modernity have been a
It seems that Prof.Muhyiuddin Hajini had
catalyst of new thinking in Kashmir. His book the
transmitted his carefree attitude implying
problem of Evil in Iqbal's poetry has recieved
utter indifference to so-called renown or
appriciation across South Asia.)
fudged decorum to Ahsan Saheb. Ahsan
Saheb was, in one respect at least, ahead of his mentor - i.e., he didn't mind clearly expressing even his disgust at the manifestations of mediocrity. He, imbued with a sacred mission of art and art literacy, was a gatherer of souls and had his eye on what is to be treasured in the other person and didn't usually mind what was irritable. Although Ahsan Saheb was no Sufi in formal sense, salient aspects of his life and ethic show how he consciously idealized Sufi model - his humility, his silence, his yoga of work, his utter devotion to the social and literary causes and rare embodiment of nobility and dignity with which he seemed to carry himself. Life and work of Ahsan Saheb
is an invitation to karma yoga, to the idea of art as initiation and for cultivation of forgotten virtue of humility for artists. Emily Brontie wr o t e " A n d l u s t o f f a m e wa s b u t a dream/That vanished with the morn." The point to be noted is that the desire to a literary career is characterized as lust. "An artist has no self" as a great poet has said. Whose career he should be bothered about? An artist is fully consumed in art to worry
17
Mohd. Ahsan Ahsan Man with a mission Brij Nath Betab
Men may come and men may go, the
genius at the college probably infused in him
world goes on forever is the universal truth,
t h e d e s i r e t o b e c o m e a wr i t e r a n d
but in the passing away of Mohd Ahsan
researcher. And it is probably this reason that
Ahsan, fondly addressed by young and old
he le f t h is jo b a s a t ea che r a n d wa s
like me as Tathha, something has vanished
successful in joining the Cultural Academy
with him. The love that he showered upon
that has always remained the hub of cultural
me filled the gap after migration. He was a
and literary activities in our state.
caring and loving Tatha. He was so caring
Working as Research Assistant at the
that despite his failing health he would
academy provided him the much desired
eagerly wait for my phone call. And if due to
platform to dig deep into some aspects of life
some reason I could not talk to him for some
in the vale and write about many writers of
time, he would make a phone call and
his own times and the earlier periods. His
enquire about my welfare. This was his habit.
hard work resulted in Ahsan being promoted
For me he was an epitome of love. And
to the level of Assistant Editor.Later he was
today when he is gone and I ponder over his
entrusted with the responsibility to edit and
personality, I realize that he was a staunch
make entries in the Encyclopedia. He has
believer and follower of his faith that teaches
about 50 entries in the first three volumes
humanism and love for God's creation. His
and these include the entries about
personality development probably graduated
Imamabads, Ziarats or the resting place of
at Islamia High school Srinagar where he
saints a and Sufis
moved from his ancestral village Hajan to
handicrafts of Kashmir.
and also about the
complete his Matriculation studies. And back
Earlier during his stint with the Folktales
home at Hajan it was the literary atmosphere
project, three volumes came out under his
in the village and modern outlook at home
editorship. He not only edited the collections
that he was drawn to literature. The genius
but also collected some tales that had gone
was visible and it got exhibited early in his life
into oblivion. His acumen is today visible in
at S.P.College when young Ahsan was made
the "Godh Kath",the foreword to these
the student editor of the prestigious college
prestigious volumes.
magazine Pratap. Appreciation of his literary
In his foreword to the third volume,he
18 illustrates his belief that the folklore 'mirrors
value today as this character is now visible
the collective psyche of a society'. This third
only on ETV Urdu now .( Due to Rajesh
volume of the tales includes some tales for
Riana's efforts). Locally we do not find any
the children as well and the editor tells us
artist performing or roaming him like in the
that 'they have been included with the belief
past. Ahsan sahib truly describes Ladishah
that tales and stories help in nourishing and
as the most s ought -af te r characte r of
developing the child's intellect apart from
Kashmiris. The unique thing about this
providing him some entertainment". This
Ladishah is that the poetic style and the
speaks of his vision and sense of
character performing this are both known by
responsibility as a custodian of folk treasure
t h e n a me L a d i s h a h . A n d t h e u n i q u e
at an establishment of literature. It is
contribution of Ahsan sahib in this regard is
probably this dedication and sense of
that on the request of late Noor Mohd
responsibility of the writers and the staff that
Roshan, the versatile poet of post
has not only bestowed prestige to our cultural
independence era, Ahsan sahib called many
aca de my bu t a lso pro du c ed all t h os e
bards to his house and Mr. Roshan listened
st a l wa r t s wh o wo r k e d t h e r e o r we r e
to their Ladishah and put them to papper.
associated with it and who have become
These were later published. Had Ahsan
torch bearers today.
sahib not done so, we would have lost them
Other than editing these volumes Ahsan
f o r e v e r . T h i s wo u l d h a v e b e e n a n
sa h ib a lso wro t e s o me a rticles a bo u t
irreversible loss to Kashmiris. More so as
Kashmiri folklore. In one such article on wit in
Ladishah wasour historian too who wrote our
Kashmiri folk in Urdu language he
history 'unwittingly" to put in in the words of
enumerates certain typical characteristics of
Ahsan sahib.
Kashmiri lore and says that on one side
Apart from the above Ahsan sahib, as is
satire and spoof of cruel rulers and kings by
clear by his pen name Ahsan, also wrote
intelligent natives has provided an escape
poetry. Though some of his poems became
from the harsh and tragic events in our lives
very popular, yet I believe that he did not
but on the other hand at least half of these
take poetry so seriously as he dedicated his
tales are devoid of any drollness. But 'the
life to social service and devoted much of his
bald king, the shepherd, the ugly queen, the
time to socio literary cause.It is perhaps due
blind minister, the blacksmiths daughter, the
to his social commitment that during the last
f o o l is h ki n g h a ve a ll p ro v i d e d u s a n
about forty years he never lost an election of
opportunity to enjoyment and delight'. He
the treasurer of Adbi Markaz Kamraz.For the
rightly attributes this to the creative Kashmiri
equal number of years one could replace
intellect. He puts Ladishah, the local folk
him as the general secretary of
baard in this category and praises him for his
Halqa-e -Adab Sonawa ri. He re he was
wit and skillful presentation. To me Ahsan
elevated to the position of its president . A
sahibs write up about Ladishah is of great
position that he occupied for about ten
19 years.Ahsan sahib remained associated with the national academy of letters the Sahitaya Akademy as its advisory board member. Among many other awards he was the first recipient of Sharf-e-Kamraz award. Ahsan sahib till almost his last day worked with zeal f or the promotion of education in his home town in particular. He served as the Principal of the M D Hajini memorial public school Hajan.He
also
worked as the controller of examinations for all the Kashmiri language examinations conducted by Adbi Markaz kamraz, for the promotion of Kashmiri language. S o cia l s e rv ice wa s h is c h e rish e d mission but the teacher in him never faded away. To me also he taught how to love and rise above the narrow mental state. (The author is a veteran Kashmiri writer and commentator. He has been associated with many important institutions of Kashmiri working for the promotion of Kashmiri language and literature.His association with Ahsan Sahab could be reflected through the fondest of memories that has recorded in this write up.)
20
Mohammad Ahsan Ahsan His Contributions to Kashmiri Language, Literature and Society Ameen Fayaz (The author teaches English language and
department of Jammu and Kash mir
literature at PG department of English ,North Campus
government. After serving the Department
,University of Kashmir and can be reached at
with full zeal and zest for a few years ,Ahsan
ameenparray@gmail.com)
joined th e S tate Cult ural Acad emy as
Introduction
Assistant Editor Kashmiri.As Assistant Editor
Mohammad Ahsan Ahsan was born on
Kashmiri at the Academy ,Ahsan contributed
20th of June ,1937 at Parra Mohalla Hajin
to the compilation of Kashmiri Dictionary and
.He was admitted to a local primary school
Encyclopedia of Kashmir ,projects which
for the primary education. He joined Islamia
speak volumes about his skills as editor and
High School Srinagar for completing his
compiler of scholarly entries required in the
matriculation and F.Sc. Mr Ahsan did his
same.
graduation at the SP College, Srinagar where
Apart from being a versatile and highly
he even got the opportunity to act as the
skilful teacher and editor, Mr Ahsan was a
student editor of the Pratap Magazine.He
poet also who would sing in his solitude
further improved his qualification by doing BA
unmindful of whether the world should know
Hons. in Kashmiri (Private) ,B Ed. and MA in
of it or not.His poetry reflects the changing
Kashmiri from the University of Kashmir with
s o c i o - p o l i t i c a l l a n d s c a p e o f K a s h mi r
good marks thereby establishing a good
also.Humour being an essential element of
academic base for himself to serve as an
Ahsan's temperament, his poetry has enough
activist of Kashmiri language and literature in
of it.Mr Ahsan showed his interest in literary
the days to come at different plateforms.With
activities since his early youth when he would
this sound academic base in those times,
participate in different theatrical activities at
Mohammad Ahsan Ahsan was fortunate
his village.Among his contribution to theatre
enough to grow under the shadow of his
and drama ,works like "Gulrez", "Grayi ta
scholar and famous academician cousin,
Paye", "Himal ta Nagrayi" and "Aka Nandun"
Professor Mohi ud Din Hajini whose name is
could be counted as some of the most
po pu la r amon g all th e ge n erat io n s o f
successful and effective works.Mr Ahsan
academics since 1940s.
would contribute ,apart from poetry and
In 1957,Mohammad Ahsan was
drama ,through prose work also to Kashmiri
appointed as teacher in the school education
language and literature as he was basically a
21 serious researcher and knew the value of
th is o rga niza t io n f o r a lo n g t ime a n d
words and facts in language and literature.
conducted scores of Kashmiri language
Many a lesser known poets would approach
aptitude/diagnostic tests at primary ,middle
Mohammad Ahsan and show their poetry to
school,high school and higher secondary
him for editing ,corrections and technical
levels,a regu lar annu al a ctiv ity at the
modifications which he would most willingly
organ iza tion f or t he promotion a nd
do thereby helping them in publication
propagation of Kashmiri language and
process with all smoothness and ease.Kalam
literature among the youth. He was also the
e Nabir Mir ,Kalam e Lal Tantray ,Kalam e
president of Halqa e Adab Sonawari for a
Ra mza n Bh a t , K a la m e A h ma d Ul la h
long spell after Prof.Mohi ud Din Hajini till he
Hakabari ,Kalam e Ab Aziz Miskeen and
passed
Kalam e Mohammad Khar are some of the
20 17 .Mohamma d A hsan was also th e
collections of poetry compiled ,edited and
Convener of Kashmir Chapter of Sahatya
introduced to the public by Mohammad
Academy of India.As a recognition of his
Ahsan Ahsan at Halqa e Adab Sonawari ,an
work and credits in the promotion of Kashmiri
institution which would serve as a platform
language and literature ,Mr Ahsan was
for artists ,poets ,scholars and researchers
awarded with Sharf e Kamraz in 1998 and
f or wo rkin g f o r t h e p ro mot io n a n d
was also the recipient of Award Shahbaz
propagation of Kashmiri language and
Memorial.Needless to mention ,Mr Ahsan
literature. At the State Cultural Academy,
s e rve d a s t h e P rin c i p a l o f MD Ha jin i
Mohammad Ahsan published his translation
Memorial Public School for more than ten
of Allama Iqbal's famous poem "Talu e
years after his retirement and was the
Islam"in Partaw e Iqbal,thereby establishing
cashier of the Idar e Awqaf Hajin for more
his translation skills from Urdu into Kashmiri.
than twenty years. With such a prolific and
away
in
September
Besides essaying at poetry ,drama and
active record of literary, academic and
prose writings ,Ahsan took pains to collect
administrative activities, this man with a
and compile the epic written by Nemat Ullah
mission passed away with flowers of humor
Safapori titled Gul e Bakawali. He was for
on his lips on 13th September, 2017 at his
ma n y ye a rs o n t h e ed it o ria l b oa rd o f
re s i d e n c e a t Ha ji n S on a wa ri l e a vi n g
magazines like Mashaheer e Kamraz and
thousands of his students, well wishers and
Prave published by Adbee Markaz Kamraz
friends in a state of deep shock and anguish.
and the research journal published by Halqa
May Allah bless him with the best of rewards
e Adab Sonawari Wulrak e Malar.
in his heavenly abode and the
At Adbee Markaz Kamraz ,the largest literary organization of Kashmir ,Mohammad Ahsan served as the cashier and general secretary for about fourteen years.He would also serve as the controller examinations at
hereafter!(Reyaz ul Hasan :2015,57,58) Sincere and Serious Language Activist Of all the language activists and organizers who I have seen or met so far in my life, Mr
22 Ahsan had the distinction of being sincere,
solidier.He would even ask the concerned
serious and devoted to the cause.Of many
Kashmiri teacher to be present in the class
qualities and characteristics that a language
and see if his way of teaching Kashmiri
activist should have ,being connected with
language would in any way contribute to the
the common people who speak and write in
improvement of his/her methodology of
the target language could be counted as an
teaching the same to the students. Although
essential f eature.Mr Ahsan had this in
he was quite conversant in English and Urdu
ab un d an c e. He wo u ld no t f e el sh y o f
languages ,yet I have never seen him
speaking in Kashmiri and discussing and
interacting or teaching students through
solving the problems of those lesser known
these languages as it was his considered
poets who would visit his residence or MD
opinion that Science ,Mathematics and
School thereby disturbing his daily schedule
History like subjects should be always taught
of literary and non-literary activities ;but he
in the mother tongue ,reason being one
would never mind it and would do the same
understands the things in the best possible
with the fervor which he would not even
manner in ones mother tongue only.Mr
show to his own work.The love of the mother
Ahsan would speak less but he was a very
tongue possessed him and this possession
powerful conversationist as through his
gave him a chance to find and discover a
humour he would beat anybody during a
class of Kashmiri poets who would be
conversation or dialogue on any subject. He
otherwise unknown to the elite class of
was very simple and down to earth and
literary masters and would never get a
would never pretend to know. Many a time
chance to get their works published at a
he would call people closer to him for telling
platform like the Halqa e Adab Sonawari
him the most appropriate meaning of a
which for this very reason may also be called
Kashmiri word or expression in English or
a People's Plateform for the revival and
Urdu .Similarly, while editing poetry, prose or
p r o mo t io n o f K a sh mir i l a n g u a ge a n d
essays in Kashmiri, if he would encounter a
literature.He did his work with dedication and
typical Persian or Arabic expression used by
devotion regardless of the fact that the
the author in his writings, he wouldn't feel shy
publication of such works as shown in the
in asking his friends who he believed knew
introduction would earn him anything in terms
some Arabic or Persian. In fact, he believed
of material benefits.
such interactions with his friends opened his
Kashmiri language was perhaps his first
mind about human languages and allowed
love and he would at times express this love
him to understand them to their fullest
through his interactions with small children at
through their multiculturality and translation.
MD Hajini school when he would during a
His sincerity and devotion to the cause of
vacant period step into a class and start
Kashmiri language could be f urther
teaching students how to write Kashmiri
understood by his attachment with the
words and sentences with the precision of a
language throughout his life as beyond
23 Kashmiri language and literature he could
and this openness would make him the
hardly think of working or thinking on
be lov e d ma st e r o f t h e c o mmo n e st o f
anything or subject. It was his first love and
common poets hailing from far flung villages
he died with Kashmiri language and literature
of Kashmir.
as his last love as even at the age of eighty
A word on his humor
plus his bed would be always surrounded by
Some people are born with the gift of an
books of Kashmiri poetry ,Kashmiri prose
artistic use of language ,and by virtue of such
work ,magazines and journals in Kashmiri
a powerful and creative use of language they
and in the company of these friends he
leave the impressions of their wit and
would spend his time editing collections of
humour on every mind they encounter
poetry ,dictating corrections to his nephew
wit h . Hu ma n b e in gs u s e la n gu a ge f o r
and closest friend ,Ab Ahad Hajini,and talking
different purposes : for the expression of their
language ,literature and history of his times
f ee lings ; fo r sh arin g th eir inf ormat io n
to friends and well wishers visiting his home
;knowledge and wisdom with the world ;for
from time to time.If I am asked what is the
developing social and cultural bonds and
real contribution of Mr Ahsan to Kashmiri
affiliations with the people;for recording their
language ,I would ,without any hesitation ,say
wordveiws and impressions of the world ,and
that his own spoken Kashmiri was always a
for a host of other purposes.There are people
treat for the ears for its humor and ease with
who are introverts with reference to the use
which he surprised the opposite side. Had he
of language ;and ,there are people who are
not written poetry and compiled and edited
qu it e e x p re s s i v e a n d e x t ro v e r t s wit h
books in Kashmiri language ,he would have
reference to language.While the introverts in
still been remembered and loved by the
language use fail to make an effective
people for the language that he had been
impression on the minds of people living
gifted with ,most particularly his humor.As he
around them ;the extroverts in language
was a born teacher before training himself as
make the world around them alive and
an editor ,Ahsan would always have students
charming with the magic of their linguistic
in the form of poets and language activists
skills.Shakespeare has quite rightly stated in
whom he would guide and train in Kashmiri
his famous drama King Lear : "Mend your
prosody ,editing of poetry and prose works
speech;or you may mar your fortunes".Such
and compilation and publishing process of
a statement with reference to the use of
their books and magazines and this sincerity
language makes it amply clear that language
towards the first and last love of his life kept
matters in our day to day life as it is with the
him active and alive till his last regardless of
help of language that we human beings
his old age and weakness of physique. As a
either do many things or we get many things
sincere servant of Kashmiri language and
done through language.Language is
literature, he would never deny access to any
everywhere even in the wilderness when we
body seeking his guidance in the art of poetry
are alone and all of a sudden we start talking
24 to stars or to ourselves or to the immediate
now.Our egos were down.Ahsan Sahib could
surroundings in order to minimize our fears
sen se it a nd s o de cided to b re ak the
created by the wilderness.One may just end
silence.He again in his typical style asked the
up sa yin g t h a t we h u ma n b e in gs a re
Science teacher. "Yeth kya wanan?" while
condemned to speak.
pointing to hairs on his head. "Mas haz"
Among many fellow kashmiris who I
 hairs,sir),said the teacher.OK ,go down and
have been associated with so far in my
what is it called here pointing to his eye
personel or professional capacity ,one man
brows and then to beard ,to moustache and
whose wit and humour in Kashmiri language
coming down and down till he himself turned
has imp re sse d me the most is Mr
silent and all other gave a hilarious laugh as
MoHammad Ahsan Ahsan who passed away
some sensitive places were going to follow
on 13th September 2017.He would look out
soon.Ahsan Sahib was silent.He then said ,
for an opportunity to say something lively to
"Human language is a marvelous thing.Don't
the people around him but that act of speech
you see how we have named one same
would be relevant and educational in its
thing differently at different places by just
nature.
seeing to its place value.
Here ,the author would collect and
One day Ahsan Sahib went to a Medical
comment on some of the instances of wit
Shop at the Hajin market for checking his
and humour that are attributed to Ahsan
blood pressure.My friend Zahoor was at the
S a h i b t h e r e b y s h o wi n g h i s p o we r f u l
counter .He had of late grown some beard on
command on language and its meticulous
his face.Ahsan used to talk to Zahoor fondly
and purposive use in different situations.
and affectionately .He asked Zahoor , " Tche
One day ,we ,the staff members of the
kath sa peth chui resh thoumut?" Zahoor
MD Hajini Memorial school ,are in the office
,who knew Ahsan Sahib well used Ahsan's
with the Principal of the school ,Mr Ahsan
weapon against Ahsan sahib and said
Sahib.He was having a cup of tea.Everybody
"Buthis peth haz".Ahsan Sahib turned silent
was so silent till Ahsan sahib himself broke
for a few minutes and retaliated with one
the silence addressing our Science teacher
more question "Tcha hekkha me wanith
who had done Masters in Zoology. "Tuhi
athas manz katch angji chi?" Zahoor said
hekwa me wanith Panini jismakhi temi hisukh
"Dah haz"(ten fingers).Ahsan Sahib had
nawa yath kashiris manz mukhtalif jayen
caught him by his neck as he asked him to
mukhtalif nawa che",asked Ahsan Sahib to
go on counting to find only eight fingers as
the teacher.It was such a common place
the two are called (neth meaning thumbs)
th in g b u t t h e wa y h e a sk e d it f o rc e d
according to Ahsan Sahib.
everybody to think so seriously about it.There
He would create such a situation with
was a silence of about ten minutes.Neither
colleagues and friends thereby amusing and
the science teacher nor any body else could
informing them also through a humourous
say anything.The silence looked terrific
and wit ty linguistic or moral o r so cia l
25 construct.
everybody could sense that he was angry
One day Ahsan Sahib was on a day
with the young man.But he was just silent.He
long excursion with his colleagues at Halqa e
didn't say anything and he didn't take any
Adab Sonawari.Ahsan Sahib was a chain
action against the boy though he could have
smoker and so he smoked in the bus.Many
because he knew that the young man is
other colleagues in the bus were also
desperate and in desperation has lost the
smokers but none of them dared to smoke in
cool of his temperament.After some days ,he
front of Ahsan Sahib.Nevertheless ,they took
asked the management committee of the
liberties vis-Ă -vis joking and laughing on
school to go for a comprehensive review of
many things which at times would even blush
the salary of the staff.Though he was very
Ahsan Sahib.In order to silence them ,he
precise and effective in his speech ,he was
said "Tuhi kez chu na me thi cigerrete
silent in the times of crisis and anger and
chewan".They all turned silent.Then he went
would never lose his temper against his
on saying "Ba chus pana cigerrete chewan
adversaries whosoever that be.
,lehaza gache tuhund to methi cigarette
I had years of association with Ahsan
biladareg chun;wungu non-veg joking shayid
Sahib as a teacher at the school he was
chus nab a ye pana karan kehn"thereby
heading after his retirement.He would never
hinting that you should not take liberties in
judge a teacher by his/her political affiliations
certain things that I myself do not do.The
or ideology even though there might be some
remark left everybody silent and so changed
manifest and visible differences of opinion or
the course of action in the bus.He was very
political orientation between him and his
precise and serious and his words would
faculty member.Professionally ,he would
have an immediate impact on the people
always mean it to practise a kind of neutrality
around though he never used a harsh tone
and objectivity in his comments on the
and aggressive preaching on the subject.
ongoing political positions of people.It is only
When angry ,Ahsan Sahib would be
once that he could say something like
absolutely silent and his silence would last for
"Dapan tuhi chu dalith" with reference to my
hours thereby killing alive all those
political affiliation in the context of a certain
around.One day it so happened that one of
election in the valley ,thereby ,in other words
the teachers at the MD school lost his temper
,telling me that our political association did
at Ahsan Sahib and he started literally
not fall in the same line.When in reply to this
shouting at him.The teacher was literally
comment , I just said "Sir ,I co uld not
cursing Ahsan Sahib for he felt that the
u n d e r s t a n d " , h e ju s t c h e we d u p t h e
salary was not suf ficient.W e somehow
explanation and left it unsaid obviously trying
managed to get the teacher out of the office
to not to interfere in my political aspirations
and tried to not allow him to cross the
a n d b e lie f s . H o we ve r , I h a d f u l ly we ll
boundaries.Ahsan Sahib throughout the
understood what he meant by "Dapan tuhi
episode just listened to him silently though
chu Dalith" and its discursive features.Was
26 there anything subversive against me ,I
body of the character of his poem is the
never took it like that? Did he take my
identity of every common Kashmiri of the
political position as something subversive
present turmoil. There is a silent protest in
against him ,I am sure he too had not taken it
the poem and if published I am sure it would
like that?Nevertheless ,his open-mindedness
definitely find place in the literary response to
forced him to just express his disagreement
the present turmoil in Kashmir. I wish I could
with my political understanding by just saying
have the text now to deliberate on the poem
"Dapan tuhi chu Dalith."Very brief ,precise
in order to exposit it as one of the
but speaking out all that one could
masterpieces of Ahsan Sahib.Since he was a
understand with being explicit.I might have
man of silent poetic constitution, he would
then taken his comment as a criticism of my
ne v e r mak e lo u d p o lit ica l s t at e me n t s
own political orientation but just after some
.Instead, his was the way of living another
time my mind would get cleaned of all such
day with grace and poetic composure and it
perceptions about Ahsan Sahib when one
worked well for him as long as he could
Friday afternoon he asked me to sit beside
continue his journey in this world of hue and
him in his office and surprised me by offering
cry. This silent poetic composure and grace
me the position of head priest of the Jamia
would come to his rescue even when people
Masjid Hajin f or Friday sermons.It just
would target his administrative acumen and
nullified all that I had started presuming after
try to uninstall him from the administrative
that comment "Dapan tuhi chu Dalith" as the
positions he held for long at his native place
bigness of his heart and openness of his
because nobody would actually dare to
mind on making such an offer to me
question him and doubt his credentials and
A silent and sensitive soul
so he would enjoy the whole sound and fury
Mr A h s a n wa s a l wa y s s i l e n t b u t
all around with the same poetic grace and
sensitive to all the things that he saw around
silence thereby giving a lot of psychological
him and would respond with a poetic grace to
torment to his rivals and competitors.
each and everything. I once asked him if he
Nevertheless,
had written anything about the present
accommodative and magnanimous towards
turmoil of Kashmir or just come up with a
one and all and would never allow the
poetic response to the same.He paused and
personal differences come in the way of his
read
out
a
poem
by
the
he
was
always
title
relationships with the people because there
"harisaath".Although I haven't read the
again he had the poetic grace to handle
written text of this poem ,yet what I still
pressures and get the people along. One day
remember is that the poem reflects on what
I found a colleague shouting outside his
happened to a common Kashmiri amidst the
office and saying the things uncalled for ;but
present wave of violent turmoil and how
Ahsan Sahib never took it personnel and
he/she was caught between the devil and the
didn't hurt the prospects of the man at the
deep sea. The identity card found in the dead
school. He always treated him like his son
27 and allowed him to grow and evolve like all
silence and poetic grace after all achieves a
others thus maintaining the administrative
high degree of beauty in the eyes of those
protocol of doing the things professionally
who look at the same through a humane
and handling all the criticism professionally
glass on eye.Many a time ,I would see in
also. However, this doesn't mean that he
A h s a n S a h i b ' s e ye s t h a t e l e me n t o f
would never get angry. When he would be
humaneness and humility which would add
angry, again he would turn silent and
t o h i s p o e t i c g ra c e a n d b e a u t y ; a n d
wouldn't talk to the person for a while. Next
,undoubtedly ,consequent upon insistence of
day, it would be again as if he had never
unnecessary nature from the circles that he
been angry with the person.
ha d , h e t oo wo u ld t en d to f a ll t o t h e
One day, it was 2010, massive protests
temptation and not budge an inch from the
were going on in Kashmir over the burning of
position he held and which his opponents
the Holy Quran by a crazy pastor in the USA
wanted him to quit.But ,there again in such
a n d p e o p le in Ha jin t o o c a me o u t in
moments of rigid control he would not make
hundreds and thousands to lodge their
loud statements and resort to rabble rousing
protest against the uncivilized act. On that
but silently wait and watch thereby allowing
occasion as I remember people demanded
the things to follow a natural course of rise
that the members of the Awqaf too should
and fall, something which obviously showed
join the protest rally and then one by one
his understanding of human psychology
address the people regarding the whole
,most particularly the class of people he dealt
is su e . A h sa n S a h ib to o s p o k e o n t h e
with.
occasion but not in the plain rhetoric that
At MD Hajini school ,he was always of
generally suits such occasions; he rather
t h is o p i n i o n t h a t t h e re sh o u l d b e n o
chose to speak through a poem that he had
unnecessary fee hike as it was a public
written long before but had the connection
school and so it should be accessible and
with a similar kind of situation. He knew he
affordable for the common people of this
should not raise the passion of the people ,so
area.Even MD continued to have the same
should instead speak to them through an
color of Uniform for the whole of his tenure
idiom that they understand and take it upon
for the simple reason that such changes
themselves to think and ponder about.
should not in any way cause any discomfort
Sometimes, when I just try to recall
and inconvenience to the common people of
Ahsan Sahib I just forget to judge and
the area. This is how he never tended to
evaluate him as judging after all is the
convert MD school into a Capitalist enterprise
prerorigative of the God and in Ahsan Sahib
where only a select class of people could
it was the feature of beauty that most of the
send their children for education. When he
times dominated the scene s. The thing that
got a cheque of Rs twenty five thousand as
he had poetic silence and poetic grace sums
CP fund from MD school after his retirement,
up it all as the thing that has the attribute of
he donated it for the development of the
28 school and instantly gave it to the incumbent
oneself busy and active in some substantial
administration.
and fruitful work. Though many people would
A brave heart
say that he should take rest, yet he showed
Hundreds of people retire every year
them the path of making the post-retirement
from their active government or
life more active and joyful by creating new
non-government services and spend their
avenues and opportunities f or oneself
e a rn in gs o n t h e ma rr ia ge o f c h ild re n
through ones association with books and
,construction of a beautiful house or in
thoughts of different people.
performing the Hajj and then take rest from
Conclusion
all engagements.Ahsan Sahib continued to
Mr Ahsan was a prolific literary figure
work in different capacities as if he never
who tried his hands on drama ,poetry
wanted to retire. Many people in the area
,criticism ,translation ,editing and directing
would complain that the man just does not
people towards improving their art of writing
want to accept the reality of his old age but
poetry.He was an organizer of highest repute
those people could hardly understand that
among the literary circles of the valley and
the man wants to live his life to its fullest and
was an excellent administrator also.Above all
t i l l t h e l a s t . I f t h i s wo u l d n o t b e a n
these things ,he was a nice human being
exaggeration ,Ahsan Sahib worked more
who would love to help the needy and do
after his retirement than he could have
things for others.Mr Ahsan was blessed with
before it as he had now more assignments
a language that mesmerized one and all and
and lif e in its real f orm with all of its
would charm up everything by his wit and
challenges to face which he did with a brave
humour.W ith his sad demise ,Kashmiri
and open heart as the realities of social
literary landscape lost one of its selfless
engagement are always bitter and tough to
s e r v a n t s a n d s i l e n t b u t h yp e r a c t i v e
face.With administrative engagements at
lovers.May Allah grant him Jannat ul Firdous
different literary and non-governmental
and fill the vacuum that his death has
orga niza t io ns a ft er h is re t iremen t ,h e
created ! Amen!
continued to receive assignments from different literary forums ,edit the works of writers and help aspirants in improving their poetry and art of writing thereby keeping himself busy with the world of letters and thus not allowing his mind and heart to retire and rust .Ahsan def ied the dictates of physical aging and let his mind grow younger day by day thus leaving a message behind that whatever time one has got in this world ,it is to be spent to its fullest by keeping

29
The translation by Mohammad Ahsan Ahsan A Glimpse Dr. Shafqat Altaf Translation has been an indispensable component of intellectual exchange and development throughout the recorded history of kno wle dge . In ou r a ge , t ra ns lat io n
his imaginations ear before translating them in to formal musical notation. Ahsan Sahab remained busy in writing and translating different works of literature.
received more and more impetus because
It would be my sincere attempt in this
the limits of space and distance have been
paper to evaluate briefly the translations
reduced by science and technology. The
d o n e b y Mo h a mma d A h s a n A h s a n in
ever- accelerating interaction among cultures
Kashmiri. Ahsan Sahab's translation of
and economies in this globalized world is
Alama Iqbal's famous poem ' Tulu-e- Islam"
e x p o n e n t ia ll y i n c re a s in g t h e n e e d o f
 The rise of Islam) is of great significance.
translation. More over translation of work of
He ve nt ure d to t ran slate t he p oem in
literature or scholarship - indeed, of any
Kashmiri, with full care and responsibility.
major cult ure do cumen t - ca n ha ve a
The affectibire of the translation has been
sign if ican t imp act o n
th e int elle ct ua l
possible only because of his mastry of two
community, while the absence of translation
languages. The source and the target. This
impedes the circulation of ideas.
meaningful work speaks of the translators
Mohammad Ahsan Ahsan, a
faith in himself, his enough verbal skill and
profound writer of Kashmiri, had a clear
ima gin at ive su p pline ss. T h e tra n sla to r
un d e rst an d in g of
t h e s ign if ican c e o f
emphatically identified himself with the
translation for bridging the communication
original poet. His act consisted of findings not
gap by helping the creative writers to
merely linguistic equivalents but also of super
multivariate readers to transcend regional
transcreation. In this pursuit of translation,
boundaries in literature and culture. He, thus,
the translator did not for the sake of his
undertook translation as a component of his
fiedlity to the originality but remained faithful
pro f e ssion al activit y a nd as a n at ural
to his master. In other words we may say that
extension of his writing. Conceptually, every
the translator soaked himself in the original,
creative writer in the process of writing is
felt its feelings and the end - product is as
engaged in translating his mute, nascent
such truly rewarding. The example of some
thoughts in to words, like Mozart 1 Who it is
translated couples of the poem is given as
believed always first heard his symphonic in
under:-
30 friend of God ( English )
The demise of stars is evidence of the bright morning.
The secret of life is hidden in your breast-
The Sun has risen over the horizon, the time
then tell it;
of deep slumber has passed ( English )
Tell the Muslims the account of burning and
re- making of life. ( English )
The blood of life runs in the veins of dead
East:
Read again the lesson of truth, of justice and
A vicenna and Farabi can not understand the
velour!
secret ( English )
You will be asked to do the work of taking on
responsibility for the world.( English)
Generally speaking,translation is constructed as rendering a literary work from one language to another. However an ideal
translation is the matching of phonological,
The effect of the spring - rain is born in the
right mood, tone, intense feeling and sense
tears of the Muslims.
of the original the poem to the readers in a
Pearls will be born again in the sea of the
very pleasant manner. It is often argued that
morphological, syntactic and semantic equivalents. That is why Ahsan Sahab did not look for synonyms between the source and the target language. He percolated the
31 any attempt to translate poetry happens to be
literary works are well worth acknowledging
an act of vandalism or an asthetic
at all level as these works are determined by
impertinence.
the practical usefulness explanatory power.
Controversy over the issue of the
possibility of creative translation. The "purists" believe that poetry is essentially untranslatable. Ahsan Sahab proved it false by making readers feel the music of the poem along with the words. Besides that translation of Tulu-e Islam (The Rise of Islam), Ahsan Sahab rendered many poems and short stories in to Kashmiri.
These translations seem to be more and more important both as an actual material and as a cultural phenomenon to be critically analyzed. These translations relatively developed a human contact cutting across
the linguistic and regional impediments. While translating all these literary works, Ahsan Sahab gave prominence to the culture and the contextual meaning. He has been instrumental in maintaining a meaningful
contextual correspondence between the two languages. He, thus, realized the distinction between transference, substitution and trans coding of meaning. In his translations, Ahsan Sahab gave due importance to language
verities in tune with linguistic, cultural and collocational translatabilities, Ahsan Sahab's translations don't match surf ace forms governing the mere rules of correspondence. He rather adopted a more complex procedure involving analysis, transfer and restructuring. By transferring on the kenel, Ahsan Sahab has not in any way distorted the mersy of the source or the filter language text. The painstaking efforts that Ahsan Sahab put in for the translation of these
32
Mohammad Ahsan Ahsan An Introduction By :Gh Nabi Aatish
Translated by: Ameen Fayaz
Mohammmad Ahsan Ahsan,a perfect
University of Kashmir after the launch of this
gentleman,is a dynamic cultural activist at the
Department with the efforts of scholars and
age of around seventy eight after having
activists of Kashmiri language.Ahsan not only
experienced many ups and downs of life.This
passed this examination but continued to
inheritor and practioner of the qualities of
encourage students to study Kashmiri
love ,gentleness ,sympathy ,good conduct
language and literature. He would help the
,good hostship and sweet linguistic behavior
aspirants by providing them with materials
is like that typical bright morning candle
,information and councelling for doing this
whose light at times goes up and at times
course in Kashmiri thereby serving as an
seems dying ! May Allah allow this candle to
unofficial link between aspirants and the
light us up for long !
Department of Kashmiri.His friends still recall
In North Kashmir ,Hajin is a fertile piece
how he would write letters to them and
of land.In the literary history of Kashmir and
respond to their queries and questions
among the important literary townships of
regarding the course and its pursuit.Basically
K a s h mi r , H a ji n e n jo y s a p r e s t i g i o u s
,this showed his innate tendency towards
status.Mohammad Ahsan was born at this
acting as an activist for the promotion and
very important place in 1937.After passing
propagation of Kashmiri language and
matriculation examination, Ahsan took
literature which he naturally inherited from
admission in the SP College Srinagar but
the company of the learned scholar and
had to quit halfway due to some personal
activist of Kashmiri language and literature
reasons.He got appointed as a teacher in
,Prof.Mohi Ud Din Hajini.
School Education Department in
In 1965 ,when Ahsan was twenty eight
1 9 5 8 . H o we v e r , t h i s ma n o f e x t r e me
years old,he was arrested by the police under
co mmitmen t t o t e ac hin g a nd le arn in g
security law of the state and imprisoned at
continued his studies along with his teacher's
Central Jail Srinagar for forty days for the
job.He did BA as a private candidate and
crime of participating in a protest rally against
went on to do B.EC and B.Ed also as a
the arrest of Sheikh Mohammad Abdullah.It
private candidate in service . He was among
was in such a protest rally at Hajin that the
the first batch of Kashmiri Honors students
CRPF killed four civilians.Massive protests
who joined the Kashmiri Department of
erupted in Kashmir when Sheikh Abdullah
33 was arrested by the Govt. forces on his
committee for the construction of Kashmiri
return from Hajj .
terms and words for various technical lexical
In 1973 ,when Ahsan had already been promoted to the cadre of Master's grade in
items in English ,it consulted Ahsan Sahib also for his expert advice.
the school education department ,he got
Whatever Ahsan has written (poetry or
appointed in the Art and Cultural Academy of
prose),it is scattered here and there in
the State as the Research Assistant.He
journals ,magazines and anthologies.He has
worked in the Academy for twenty two years
not so f ar pa id an y att en tio n towards
and has to his credit a successful completion
publishing his own work.That is why his
of projects like compilation of Kashmiri
poetry is not available in the form of a
Dictionary and Encyclopedia of Kashmir in
collection.Whether this has to do with his
the company of a host of veteran Kashmiri
laziness or selflessness ,it is a big loss for the
academics and scholars. He retired from the
Kashmiri literature and for those who would
Academy in 1995 as the Assistant Editor.All
love to read some of his quality poetry and
of his colleagues and friends know him as a
prose.He must now start paying attention
perfect gentleman and recognize his humane
towards the same.
and kind attitude towards one and all.
Ahsan is equally adept in experimenting
Besides being a very good poet
with the Ghazal and the Nazm writing in
,researcher ,academic ,editor and compiler
Kashmiri.Generally ,it is believed that he
,Ahsan has the distinction of being a very
doesn't have the temperament for Ghazal
good social activist also.He has been the
writing which is not true.Some of the couplets
principal of the MD Hajini Memorial Public
quoted below would definitely change this
School for more than ten years ,and has
op inio n o f th e p e op le . He re a re s ome
been the cashier and financial advisor of the
samples:
Idara e Awqaf Hajin for more than twenty
Achar kach tam aabas peth jareth
ye ars. He ha s be e n th e s ec re ta ry an d
thawin tap ok panas
president of the Halqa e Adab Sonawari for a
Morach handi khaka wawas zora
long period of time and has the credit of
poshrawin tap ok panas
being the cashier of the Adbee Markaz
Wachas andar wuchum kogmut
Kamraz since its formation in 1972.He has
gulalas dag meini pathi
been the member of the general counsel of
Amis log tu howun ,chim me tithi
the Kashmir chapter of the Sahatya Academy
rachar aawmati katiya (Ahsan)
for five years.The State Board of School
Ahsan has contributed some of the
Education of Kashmir has quite often been in
wonderful penegyrics in the genre of Naatiya
touch with him regarding the design of the
poetry in Kashmiri.His tributes to Prophet
s yl l a b u s a n d ma t e r i a l s f o r K a s h m i r i
Mohammad (SAW) show his immense love
language.When the Kashmiri Department of
for him.Some couplets quoted below depict
the University of Kashmir constituted a
that love :
34 Zena zaw ta ond pok mushkowun
Ana wasi pew
Yena aaw ta gata zol nahnowun
Phut
Goda iqra buzith woshleyu
Phalen bewn bewn garuth
Pata bar quranuk wetrowun
Adi dulaami Kehn kunadar
Yas moyi walail ta royi wa shams
Kateh besumi
Shab gazlowun tad oh nazmowun
Kehnchan khanjen chuna geometry manz az tin aw
Khud khodahas manz ous parda lagith
Khanji khanji manz buth
Nanawani sorui brunh kun trowun
Akh kan chatith
(Ahsan) However ,he had a strong appetite for
Bekhaw cha oun Khal kahn khanda yath buth mari mund
Nazm writing in Kashmiri.He has written
Yama che sari meyani buthi
some of the most beautiful prose-like Nazms
Buthi wuchim
in Kashmiri which are full of meaning and
Wolum buthis pannnis phasha
have a strong sense of direction.He has a
Sorum chame pari
very simple diction in his free verse poems
Sobooth buth
which contributes to the construction of a
Buthi chehen manz weh karan
typical Ahsani style of writing.He does not
Poz
use any heavy metaphors but uses simple
Pana basan bas akui buth dohi dohas
words in such a way that they themselves
(Ahsan)
convey all the metaphoric nuances.Some of
Similarly ,in his poem "Sanput Rowuk"
his very famous poems in Kashmir are:
,pigeon serves as the metaphor of peace and
"Intizar", "Sanput Rowukh", "Safar", "Kotur",
its bower at a high place symbolizes a
"W unda Manzar","Harisaath","Lol",and
peacef ul place.However ,due to some
"Buthi".Of these poems ,one would for sure
reasons the group of pigeons in the poems
give the highest rating to "Sanput Rowuk"
goes helter skelter and they lose unity.A
and "Buthi".
hunter ha s h is eye s o n t hem an d ,he
In his poem "Buthi", Ahsan shows that
,consequent upon their disintegration, starts
every human being has a face (of flesh
hunting them one by one and enslaves them
,blood and bones) so to speak but every
also.This poem ,in fact ,depicts something
human in this postmodern age carries
that the poet has been observing in his own
hundreds of other faces in his/her pocket to
society for a long time now.He does n't say
suit to the needs and demands of the
that all in explicit terms but rather chooses a
market.He says :
methophoric language to say that all.The
Ana wasi pew
poems reads as follows :
Phut
Sari kotar panas panas
Phalen bewn bewn garuth
Akh chok jangli
35 Akh patali chaj
prose works of writers and poets of which
Kehn khati baman
two volumes of Folk Tales ,Partaw e Iqbal
Kehn kul tehren
and Noorana could be counted as some of
Chokri kari kari
the best ones.After his superannuation from
Bewn bewn
the job at academy ,he has been putting his
Gara karnas kun lagimati
best of efforts in editing and compiling the
Akh aki sandi rata teuk karnas peth
works of lesser known rural poets and getting
Hol chuk godmuth
them pub lish ed also at Halqa e Ad ab
Teerandazo
Sonawari.He was one of the compilers of
Adi marekhi
Shahnama Firdousi during its publication
Adi choka lada karikh
process by Prof. Mohi ud Din Hajini.He has
Bas kehn kotar
played a key role in the compilation and
Panas panas
publication of Gul e Bakawali of Nemat Ullah
Path kun
Parray.He has been on the editorial board of
Kath tam saatas praran
many journals like the Prave of Adbee (Ahsan)
The great individual dignity in the poetry
Markaz Kamraz and Wularaki Malar of Halqa e Adab Sonawari.
of Ahsan has been long recognized and
In the end ,It is my humble suggestion
appreciated by Prof. Shafi Shoq and Naji
that the real diamond in Ahsan Sahib could
Munnawar in the first edition of their "Kashiri
not be recognized until all of his poetry and
Adbach Tawareekh" in these words :
prose works are formally published for the
"Mohammad Ahsan Ahsan bases his
benefit of scholars and critics.If he has not
poetry on his personal experiments while
done it himself ,the Halqa e Adab Sonawari
de via tin g f ro m t he t ra ditio n o f p oe try
,the Adbee Markaz Kamraz and all of us are
writing.His satire and untraditional diction
responsible for doing it at the earliest. Thank
m a k e h i s G h a za l a n d N a zm f u l l o f
you!
individuality though his wording is fully well traditional" (p.213). Ahsan has contributed a lot of research and compilation work to Kashmiri language and literature.He has also contributed to Kashmiri literature through his translation work.He has some wonderful research papers and essays to his credit also.The Kashmiri Encyclopedia would bear witness to the quality of the research work that he has put in his sixty enteries.During his tenure at Academy ,he compiled many poetry and
(The author read this article at the annual conference of the Bahar e Adab Tilgam Patan at Tangmarg on September 10 ,2015)

36
Khanqahi Sheikh - ul - Aalam Translated by: Sonaullah Niyaz
Khanquahi - Sheikhul - Aalam lies in
Khanquah was raised there and on the
Charari Sharief 28 kns to the South West of
Eastern side to enter into the Khanquah just
Srinagar. This town is between 74. 49
opposite to the three doors the stairs of white
longitude and 33.52 latitude 9400 above sea
marble comprising six steps each were built.
level. To the North East of Khanquah lies the
Th e sma ll sp rin g t o t he S o ut h o f t h e
shrine of Sheikhul- Aalam ( R A )
Khanquah was walled in concrete and many
This Khanquah was built during the reign of Badshah ( 1420- 1470 A D ) when
washrooms were built near it. A parapet was also raised along the road.
the shrine of Sheikhul - Aalam had already
Khanquahi Sheikh- Ul - Alam is a very
b e e n b u i l t . Du r i n g Ch a k p e ri o d , t h i s
big and long structure of timber with brick
Khanquah got damaged due to fire and was
foundation, which is a living example of
rebuilt by the order of Yaqoob Chak ( 1586-
peculiar architect of Kashmir. This structure
88 A D ) It is said that at the time of laying its
is made out of timber pieces of a particular
foundation stone there was a slight variation
mea surement , wh ich are tightly in te r-
with regard to (Qibala) which was set straight
connected with one another. Its pillars are
by weiki reshi by dint of his spiritual power.
raised on the basement of timber. The four
During the Moughal period, this Khanquah
faced roof of three stages is supported by
got again demolished and was again rebuilt
four deodar poles. A chatravelli type of tower
during the reign of Mohammad Shah Ghazni
stands on it. To the North and South of
( 1724 - 27 AD ) by Kh. Nizam Drabu, a noble
Khanquah are seclusion cells. The central
man of Kashmir, and Kh. Mahmood.
part of the mosque is long and wide. Just at
During the reign of Pathan governor Atta
the very entrance, is " Yawan Mache" buried
Mohammad Khan (1808- 10 AD ), Khanquahi
under foot step, who according to common
was again repaired. During the regime of
belief had accepted Islam on the advice of
Bakshi Ghulam Mohammad, (1953 - 62 AD )
Sheikh- Ul- Alam.
while conducting expansion of the shrine and its surroundings, the roof of the Khanquah
The Shrine of Sheikh- Ul - Alam ( RA )
was replaced with tin. The Mazar Teng to the
This shrine lies in Chararib sharief 28
East of Khanquah was dug down and a stair
kms to the South West of Srinagar. This
of chiseled stones equal in width to the
town is located between 74.49 longitude
37 33.22 latitude and is 6400 ft. above the sea
came the compound of the shrine and the
level. At the site of the shrine lay the orchard
plain plot to its South into being. The
of Sangram Dar the closest follower of
inhabitants of Pukhribal were settled in the
Sheikh - Ul -Alam ( RA ) which was known
Tilwan Bagh. During the new construction of
as " Dache - Haar" . Sangram Dar had
the shrine, its roof was replaced by tin
already built a mosque in this orchard where
instead of ( Burzah ).
Hazrat. Sheikh - Ul- Aalam ( RA ) used to
Subsequently, the path inside the shrine
come from Rupawan to offer Friday prayers.
too was expanded which is hundred feet long
This mosque existed till the time of Yaqoob
on all sides and in between it ties holy tomb
Saha - i- Chak ( 1586- 88 AD ).
forty feet in dimension and all in all the four
It is said that in the same "Dach-Haar"
directions. The holy tomb has ( Khatam band
orchard Hazrat Sheikh- Ul- Aalam descended
) ceiling and on all sides has glass panes
down into the earth along with his coffin near
equal to human heights where through
the ( Hether ) shrub where the present shrine
pilgrims can sight view the tombs. Inside the
stands. This shrine was got built by Badshah
shrine the pillars contain Persian verses and
( 1420- 1470 AD). During the Chak period a
the verses containing the date of Sheikh's
portion of the shrine gutted in to the fire and
departure top the next world which are the
was repaired by the order of Yaqoob Shahi -
specimens of calligraphy.
Chak .During the Mughal period when Mahmood Shah Ghazni ( 1425- 27 AD ) was at the helm of affairs, the
Khanquah of
In the main tomb ( Hujrai Khas ), besides Sheik- Ul- Aalam, lie buried (1):Nasar- ud- din (2):Zoog Ruesh
Charar caught fire, at that time besides
(3):Mir Rues
(4):Lole Haej
Khanquah the shrine too was repaired and
(5):Rupa Ruesh (6):Reep Ruesh
expanded by the noble man of Kashmir
(7):Sehe Ruesh
Khawaja Nizam - ud- Drabu and Khawaj
(8):Nate Baabe and Bada Junied too.
Mehmood Deadamari. During the period of
All of them belonged to Reshi dynasty. In the
Pathan Governor Atta Mohammad Khan (
secred tomb ( Rozai Pak ), the tomb of
1808- 10 AD ), The shrine was rebuilt. During
Shekh- ul - Aalam ( RA ) is higher than all the
the same period, Atta Mohammad Khan got
tombs lying to its East. On the Western side,
the coins minted in the name of Sheikh Noor
besides Hazrat - i- Sheikh, is the grave of
- Ud - ( RA ) and Sheikh Hamzah ( RA ).
Baba Nasar Ud Din and the remaining eight
During the regime of Bakshi Ghulam
graves lie along it.The grave stone of Hazrat-
Mohammad ( 1953-62 AD), the shrine was
i- Sheikh is engraved with the era of his
re b uilt wit h ex p an sio n. B esid e s th e
departure as 827 Hijiri where as the date of
surroundings, ditchy surface was leveled
Sheikh- Ul- Aalam according to the most
evenly. At that time, the plateau type Mazar
dates of death is 842 Hijiri. Among these
Teng to the West of shrine was dug down to
dates the first one is that of Baba Nasar- Ud-
fill up the canal ( gutter) of Pkhribal. Thus
Din in Kashmiri.
38 (Meaning Nund has departed for heaven
stick of Sheikh-Ul- Aalam( RA )
and it shows the year of death as 842 hijiri.)
(2) A garment of
faded white colour
Baba Naseeb - ud- din Shah puts it that on
with small red lines
his visit to Charar- i- Sharief, he this date
(3) two wooden cups, one of them with
engraved on door.
a hole in it.
The pilgrim place of Sheikh-Ul- Aalam
(4) a wooden foot wear( Nalain -i-
(RA) is the best specimen of wood work,
Mu ba rik ). Be sid es th e re is gree n
which is generally believed to be the architect
coloured woolen garment of Sayid
of Reshi style. But the wood carving on it is
Mohamamd Aali ( RA ) and a wooden
comparatively better than that of other Reshi
rosary (Sting of beads) of faded
shrines. On all sides it has engraved boards
colour. In addition to these, there is a
and logs. Besides, it has the latest
real Manuscript of the Holy Quran,
(Khatamband ) ceiling and vaulted windows
which as it is believed belongs to the
on all sides. The windows on the eastern
age of Sayid Mohammad Aali (RA).
side have waroosi and the windows on
Sheikh Hamza Mukhdooimi (RA) used
western side are decorated with beautiful
to visit the pilgrim place of Sheikh-Ul- Aalam
curtains during the fair. This pilgrim place
bare foot out of regard and respect for him.
with four staged roof has tower of common
Akbr, the Great, ( 16th century AD) had given
Reshi style. The viewing window to the south
a twenty two feet long lease document to the
of pilgrim place too is the specimen of the
Reshi's of the shrine which exists till date.
latest architecture. Out side the shrine just at
This lease document bears the seal of
a distance of one feet to the south east of it a
Jahangir and it contains the turn of each for
board of memorizing 6th century celebrations
the shrine.
of Sh eikh -Ul- Aalam
wa s ere cted in
Maharaja Gulab Singh (1846- 55 AD)
November, 1978. It contains inscriptions in
too has gone on the pilgrimage to the shrine.
Urdu as well as in Kashmiri. This stone has
During the rule of Bakshi Ghulam
been laid by the then Chief minister Sheikh
Mohammad, the stones of the Chak grave
Mohammad Abdullah.
yard were shifted to Charar, from which a
In the shrine, there are f ootwears (Manjeela Shrine) of Sayidat- ul- Nisa Hazrati
strong bedded stone shrub exists in the park in front of the shrine.
Fatima made of date bask. The crystal
On 26th of Pouh, every year a fair is
headed walking stick of Hazrat-i- Auais Karni
held in the shrine where in the people from
an d t he gree n c olo ure d woo le n ro be /
all sects participate. Besides, pilgrims keep
garment of Hazrat-i- Shah-i- Hamdan. All
visiting the place through out the year.
these three secred gifts had been given to Sheikh-Ul- Aalam ( RA ) by Mir Mohammad Hamdani. Besides, these there are: (1) Silver headed / handled walking
(This is an entry prepared by Late Mohammad Ahsan Ahsan for Encyclopedia of Kashmir.)

39
Face By: Muhammad Ahsan Ahsan
Translated by: Aejaz Mohammed Sheikh
A person comes to the brink of slapping
the head of the family; that too when the
his face when his looks fall upon the bear
winter season is approaching. On one side
slap. One cannot recognize Dilawar Gujjar
he has to face the entreaties of his wife and,
without talking about the bear slap. It is said
on the other, he has to face his family
that when he wrestled with a bear in the
members. A person is not able to face the
f o r e s t , h e a l mo s t k i l l e d t h e b e a r b y
person with whom he could not keep his
strangulating his throat. The bear was still
wo rd ; e sp ecially, whe n a go ve rnmen t
breathing when Dilawar Gujjar felt that his
employee does not receive his pay on time at
face was drenched in blood. He rolled his
the end of the month. He cannot face the
hand over his face and could not trace his
shopkeeper who, on turn, shows him his
nose, right eye and lip along with the
angry
moustache. Wow! the bear had slapped him
recently-become-rich lord/ aristrocrat, he
and his left eye had somehow remained
would slap him repeatedly. After such a
unscathed. After his recuperation, no one
treatment, how can the poor fellow walk in
among his acquaintances in the low lying
the market. Moreover, if any of his relatives
areas could recognize Dilawar Gujjar.
resides in that area how can he face them?
face.
And
if
he
is
a
Gradually people came to know that he
Otherwise he has to behave as if he has
was the same Dilawar Gujjar who had
no face. You might think that I am reminded
sacrificed his face when he killed the bear.
of Dilawar Gujjar whose face was tarnished
Anyways, even if you label it as bear slap
by the bear. If one looks around, he would
(haapath chapaath) but, even without the
find that everything has a face. Srinagar is
face, Dilawar Gujar still remains Dilawar
considered the face of Kashmir but the
(brave). Faceless is the ruler who does not
corners of its mouth have stretched up to its
care about any person. Faceless is the
ears, its eyes have got closed by shutters
person whose face changes on seeing even
and its nose has also skidded from its place
his friends. The face also swells when the
but it is still regarded as face. Its denizens
wasp stings but when the thorn is pulled out
suddenly change their face. They have no
the swelling goes off automatically. The face
work and also have no leisure time. They are
of a person looks haggard when he is either
only thinking about how they can peel off a
plagued by sicknesses or when he serves as
person's face…………Dilawar Gujjar had
40 killed the bear. But rude bears have cropped
His face keeps blushing during counting of
up from every drop of his blood--- the bear of
votes. But when he wins the election, his
expensiveness, the bear of bribery, the bear
face gradually turns red and then he talks to
of deceit and treachery. There are so many
the people with a frowned face. Firstly, they
bears that are bent upon tearing up the faces
keep hundred faces within their pockets.
of the relatives and neighbours of the
They wear whichever face they want at a
faceless Dilawar Gujjar. Whoever comes in
particular time, and wearing that face they
their way they will make him faceless. The
exploit and deceive the people at will. And if
present day feasts stare us in the face. Even
people speak in their face at a particular
in presence of the guest control law, the
time, they tell them, "I never knew that you
traem (big round copper plate) at the start (of
are such an unruly lot. Remember, you will
e a t in g ) c o n t a i n s a min imu m o f t h r e e
never see my face again in future."In nutshell
kilograms of meat and at the end (of eating)
faces have price. If a person goes to buy a
its weight grows up to six kilograms. In case
cloth with a nice facing, his face sulks on
it does not happen like that, the hosts of the
learning about the price. And back home he
marriage party would not be able to face the
has to tell his family," Don't ask me anything;
society. Only the host knows and feels the
just have a look at my face."
pressure of the situation; leaning his face on his hand, he continuously stares at the half-eaten plates and the colour of his face
(The translator teaches Linguistics at the Department of Linguistics, University of Kashmir.)
gets transformed when he has to pay the bill of the waaza (head cook) and the butcher. Even after exhausting all his savings, the in-charge of the marriage feels relieved that the marriage concluded in an amicable manner and that he had not to deal with the f a ce o f gu est co n t rol la w. T h e pe o p le belonging to the poor class of the society have also to put up little bit of a face. Cutting short their needs and curbing their desires, these people also marry off their daughters and try to save their face on such occasions and maintain the dignity of their represe nta tives. B ef o re be coming the representative, the people's representative treats masses with a smiling face. If a voter visits his house, the representative comes out from his house to warmly greet the voter.
41
Humour in Kashmiri Folk lore By: Mohammad Ahsaan Ahsan
Translated by: Sonaullah Niyaz
After going through the history minutely
mile stone in the whole world.
we come to know that if a nation remained
Be it a sarcastic remark of a satire, a
prosperous during the period of a ruler, the
buffoonery or an indecent joker or a jesting,
next ruler
humour or Frivolity, all these come under the
(King) had been cruel to them. During
heading of humour and in our folklore we
such periods the nations have fallen prey to
have a great treasure of it. We don't need
sadness and sorrow. Where as it is natural to
psychoanalysis of laughing or smiling here,
be all praise for an efficient and kind hearted
my aim is to explain
king, to pray for getting rid of an inefficient
element of humour exist in our folklore. In
and cruel king is but natural. People try to
folktales of Kashmiri, " Bald King and the
find out ways and means to express their joy
Shepherd" " Ugly Queen and Cobbler's wife"
and sorrow. Confronted with hurdles and
" One eyed Wazir and the daughter of Black
hardships people lighten their hearts by
Smith" " Foolish King and Poor Village
weeping and wailing and there is no way out
Woman." The clothes of Heaven and the
but to taunt against tyranny. Be it a famine or
Foolish king' like titles on the one hand
break out of a disease or forced labour, be it
amuse us and on the other unveil the tyranny
a shocking earthquake or the destruction of
of the ancient kings and we come to know
the floods, what else could be done with out
how intelligent people by ridiculing cruel and
facing all such natural disasters gladly. It was
foolish kings have tried to provide joy and
enough for the people to share the company
pleasure to themselves. It is not binding upon
of others in order to avoid sadness and to
writers th at th ese f olkta le s sho uld go
satisfy the self and to provide a chance of joy
shoulder with shoulder to our recorded
and merriment to others. It is such an
history, but it is to be seen what elements
expression that would amuse some people
directly or indirectly lies at the plot of the
and enchant others. All such terms of
story. After going through Kashmiri folktales
amusement and enchantment in literature
minutely we come across at least half of the
stand labelled as humour. Humour is always
number of such tales which bear no sign or
outcome of intelligent and funny people
smell of humour.( However these tales have
wherein the Kashmiris have excelled in under
helped the Kashmiris in passing terrible and
all circumstances and it is because of this
torturing nights of Winter with pleasure.)Our
that humour in Kashmiri folklore has set a
folktales like the love affairs of beautiful'
to what extent the
42 Heemal and Ugly Naegrai'',tales based on
plays the most important role. The joker feels
the treatment of step mothers,'' treatment of
it a failure on his part to play his role with out
cruel masters unto their servants", "The tales
obscenity and satire. This low quality of
of foolish kings, etc. are just the outburst of intelligent minds and mere example of humour. Th ere is no de arth of h u mrous characters in our folklore. Our folklore is full of tales relating to humrous characters. Like Aakhoon Saeb, ,Patchedar
, or
and Shude the tales
Wutal haem
relating to Charas smokers, Aakhoon Saeb
humour too used to amuse the audience and the character of joker has great importance inproducing non serious literature. It is worth mentioning here that even in serious dramas the need of these non serious characters is felt. While estimating the literary richness of a language, it is necessary to consider the vastness of its proverbs, allusions and
and Patchedar when heard contain humour
sayings. These elements have always come
in every phase. Be it the tale of fasting of
to literature from folk heritage. From this
Charas smoker, or the story of Patchedars
point of view Kashmiri language ranks very
killing of Camel, the incident of burning
important language of the world. What is to
Aakhoon Saebs turban or drying up the
be seen now is the quantity of humour that
clothes in the moon light by Charas smokers,
this kind of literary stock contains/
Patchdars sowing salt in the lake of Malgam or steps taken by Charas smoker to save himself from cold. All such tales amuse us during the period of gloom. Similarly the bald
possesses. Though the support of historical incidents is a must, yet there is no dearth of such allusions in our literature that the predecessors have passed on to us the guise of humour .
headed Son of the blind old woman in many
" The Camel ate cotton in Islamabad
folklores represents wisdom which is full of
and in Baramulal the nose of the Cardar
humour. Now let us come across the jokes of
was cut"
t h e B h a g a t t h e a t r ' s K a s h m i r i D r a ma "Bhande Paether"
which begins with
the folk tradition .The Bhagats presented their shows with satire and buffoonery and obscenity,enjoyed themselves and amused the onlookers too. This tradition exists at some places even now. Be it Raja Paether
,Raj Natak Gusaen Paether(Gusayein Natak),be it Grais Paether or Bata . In all these dramas,the joker Paether
Though this allusion ref ers to the tyranny of the past, nevertheless we get amused to hear it even now Similarly the allusion of the city of
Pumpkins ,one the one hand this allusion refers to tyranny and torture meted out to the
people in the past; on the other hand, it is a satire of the rulers of the time. The allusions we have received traditionally are the Cow of Aagar Bhat
,The daughter - in - law of
Maya Ram and the blushing of .These examples Aakhoon Saeb
43 who walks first on four feet then on two feet and later on three feet, Human being- Who
are a part and parcel of the humour in our
in childhood walks on hands and feet then
folklore. Kashmiri proverbs and sayings too
on legs in youth and in old age along with
contain humour. Here are some examples.
walking stick or three legs. While reviewing
There are hundreds of such examples
from proverbs and sayings which contain element of humour. It is not binding upon us
the folk poetry, the vast stock of our folklore ,we come to know that it has greatly effected our creative poetry and not only in the poetry of unknown poets but more or less in the poetry of celebrated poets as well we talk of folk poetry. The existing kinds of folk poetry as Ruf
(singing of women folk while
dancing to and fro together);W ana W un
songs of marriage ceremony);Manzel Baeth. (The Songs of Nende Baeth
that all the proverbs and sayings of our
songs sung while weeding out paddy) and
literature be our own mental expression, but
Laddi Shah etc. occupy a peculiar position in
it is worth noting how artistically they have
our creative literature and these different
been framed and formulated and to what
kinds of poetry are even now in vogue. It is
extent humour and intelligence of the
pertinent to mention here that what ever we
Kashmiris represented by them. In literature,
receive from the folk tradition has a creator
riddles
behind it but anonymity of the creator and
reflect the joint wisdom.
Their language adds to the language of
just traditionally passing on of such things to
allegory what makes it difficult to make out
us includes this stock in folk literature. The
the meaning of the riddles. Often even the
major portion of our folk poetry stands bound
riddle in its simplest form perplexes the
by the State Cultural Academy in seven
minds of the people which adds to the beauty
different volumes.
of such associations. It would be proper to
Our folk poetry contains satire as well as
quote some riddles here wherein the element
sarcastic remarks. It also contains humour
meaning of humour is evedent.
and buffoonery. It contains examples in all
Thread and needle meaning lamp meaning
aspects of humour. whereas Laddi Shah is
a mouthful morsel meaning.
the most important and celebrated phase of
Generally riddles are included in folk
sarcastic and satirical poetry, the character
poetry but it is not imperative that all such
presenting is also known as Laddi Shah
riddles be appropriate. Some riddles are
whatever quantity of humour the Laddi Shah
used in purpose as interrogative and they too
phase of poetry possesses, the Laddi Shah
do not lack in humour what is that which the
who presents it
rich preserve and the poor throw away.
doubles its beauty by
presenting it in his peculiar style. Whatever
44 folk poetry we receive in the form of Laddi
away with the result day light was replaced
Shah when seen through the mirror of
by darkness. Perhaps it would provide
history, it appears to be pure Shaharaashub
clothing to cover bodies in the country. Char
which needs not to be put forth just in
Khana i,e clothing is prepared. Our folk lore
the phase (aspect ) of Laddi Shah. But since.
poetry contains a remarkable portion of lyrics.
The Laddi Shah is the beloved phase of
These songs come in to existence for the
poetry. Its presenter Laddi Shah is the most
amusement and enjoyment of children.
liked character. It is because of this that by
Therefore, to contain element of humour in
presenting wailing cries of natural disaster
these songs is but natural. Most of the songs
and social evil in such a humorous style
are such which have provided physical
amuses people. Laddi Shah whether writing
exercise and the children while singing them
after being impressed by some grave social
play.Some games such as and if labeled as
incident or by some natural disaster, it
lyrical perhaps wouldn't be wrong. The
necessarily contains element of humour.
marriage songs ( Wana wun ) are varied
Hence while discussing humour in folk
from the other kinds of folk poetry and these
poetry, Laddi Shah is to be the first and
are a beautiful blend of lyrics and praise. The
f o re mo s t co n s id e ra t io n . W h e re a s t h e
women are behind the creation and acting of
destruction brought by the floods presents a
these songs. During different intervals of
gloomy picture, Laddi Shah presents such
marriage ceremony, such songs add to the
incidents in humrous style to amuse people.
charm of the celebration by singing songs
conducive to the occasion and environment and some times persuaded to resort to satire or sarcastic remarks or use humour just for amusement. Here are some examples which reveal the element of humour in marriage songs. During Mehandiraat, women say after looking at the big hands of the bride
Though the rains were needed for the crops of paddy and maize it washed away the buildings also. The paddy godown too was washed away and floods gripped and grappled every thing. Here f loods are addressed to as Sailab Singh to make the people laugh. Similarly expressing dearth of clothes Laddi Shah confronts people saying. The tails of the asses have been blown
We'll mix henna in bronze pots and fix it on your bold hands. Similarly while bathing a bride they like this
W e'll bathe you by f illing water in
saucers but remember you'll not do any
45 work.
the guests there is often a tussle in between
W h e n t h e n u mb e r o f gu e st s wit h
the two parties (such examples are noticed
bridegroom be more than the fixed number,
even now ) on such occasions the women
songs are sung to harass the bride groom
have no opportunity of expressing sarcastic
remarks, satire and buffoonery to their fill
your stomach Dear yazimaun
We had invited twenty five guests oh! Our Majnoon why you have brought one hundred guests, what for? After serving guests when there is no meet left for women or be left in very less quantity, they remark sarcastically as under
is very weak Your Pashmina too is very intricate You,the purchaser of brides clothes may your neck crack as the clothes fell short of our daughter
(The guests after enjoying the feast left in groups, for the poor women only turnip leaves are left behind.) When a marriage stands settled against the will of woman, they can't help but use a sarcasticall remark for
On such occasions the middle man has to bear the burnt and face the minced matters of the woman
the physical defect of the bride
Lovely bride look up to the sky your bridegroom is older than your father
You the old men have attained the age of over fifty year but are still un married.
Dear bride, had you no horse to ride on, you should hired an ass to reach earlier. During the marriage ceremony after serving
You the blind man come and decide the issue In the long run after reaching some decision when the bridegroom reaches home with the bride, the women present there start singing after preparing themselves with sarcastic remarks against the bride and her maternal home
Similarly, on such occasions due to late arrival of the guests, they would say;
Father of the bride you have gained nothing The father of the bridegroom has won the field.
The bridegroom was accompanied by
46 noble men to the feast There (in the maternal home of bride) they had to sit on the flooring of the grass.
Your maternal family have kept self grown grass on heating to be served to guests You pigmy size bride make haste to win over the property share. On such occasions, they can not but taunt the bride as well as her mother in - law
Yujmani you have given birth to a naughty child Now the torture tool is coming to you The position of humour in folklore not only makes it lively and lucid but also stands as a guarantee to its life which at one and the same time gives vent to pain and pleasure. Here, it is worth noting that the flowers of humour are always amongst the thorns of satire, so it is said that wit and humour are inseparable (The translator of this article by Mohammad Ahsan Ahsan
is a retired lecturer of English and a
Vet era n ed ito r, c omp ile r an d cu ltu ral act ivist associated with the Halqa -e- Adab Sonawari and Adbee Markaz Kamraz.)
47
I Won't Write By: Mohammad Ahsaan Ahsan
Translatated by: Aejaz Mohammad Sheikh
I f eel like taking up pen and start
"samaaji bhalaiyun kaa wazir" (Minister of
writingwould write that which is completely
Social welfare) is Kashmirized into "samaeji
disjointed. Readers and writers both would
balaayan hud wazir" (Minister of Socia),
be lost Some would label my halfbaked
Kashmiri language will get a new
writing as having 'modern style' and without
term ISTELAAH. Similarly, if the Urdu news
giving a little pause/ without understanding
bulletin uses "24 FARW A RI KO HALF
would ca ll me modern DA STAAR
TULENGE" instead of "24FARW ARI KO
GANDNAM. GODA KYA GOV. What cannot
HALD UTHAYENGE", Urdu language would
be comprehended it considered as "modern"
get richer. But I am not able to coin such
sa yin g it is "mod e rn . " T h e writ er h a s
words. In this regard you can consider me as
something peculiar to say it contains
a sheer dumb person. I cannot say, "After
a m b i g u i t y t o c o m p r e h e n d i t m e a n s M U H L I S B U U N T A A R I N O h G o d !
PAANA if this is the style of modern
sowing sunflower seeds in one acre land, we got four quintals of TILA GOGUL. If GAASI BYOL is sown in 'nayan' (pastures), I cannot
writingthen take up the penit has good
sa y G A S I B YO L wa s s o wn in 'ya n a n '
security. If nobody can understand it who will
(streams). So, you people should tell me as
put it on KAHWACHI KUS KHAALES but it
to why should I write. It is simply wasting the
is CHET for what purpose should one
wr i t e wh e r e i s t h e d e ma n d f o r m y
paper. And then it was ok if paper would have been cheap. Let the paper become
writingRadio give a fresh fifty rupee note
cheaper, then one cannot feel sorry even if
as remuneration; it is better to write any
the paper gets wasted.
damn thing to get the sum for a mere ten
Oh yes I am reminded of another
minutes yes one thing has to be taken
thingNow we have not to write only for the
words he is regarded as a great write in
means of OZQA sustenance/ KAMAYIfor
equal measure. Only a great writer can say
some of our companions if you consider
care of there one who coins more new
["sakh mehnata saet' sapdaw aes' bajaah" (we can achieve success only through sheer
RadioGod's blessings, television a good
t h e f e e m u c h h i g h e r t h a n t h a t o f Radioits is said that people earn baskets
hardwork)]. If I would use "mehnata" word in
of money but it does turn into water in
place of "mehnats", then it would be treated
basket---wherefrom would the make-up
as an error---- If (the Urdu expression)
accessories be derived. Let me also write for
48 TV o self one, I can earn a lot and
bottom while the dirt and muck float on top.
secondly, in addition to the name I can
The sea covers up each and everything. It
develop connections. The high officers will
neither cares about the standard nor does it
also see youthey may not like to view or
bother about the abuses and foul language
listen to a Kashmiri programme May be s
of people. On one side we will say: O my
friend or an acquaintance may by chance
wife, you have ONTHAM GUURand in the
see you on television and then will visit early
s a me b r e a t h : O h u s b a n d , y o u h a v e
morning By Father, by father you wre
BADNAAM KIYA. Then we will listen: Were
l o o k i n g v e r y s m a r t wh a t a n i c e T V
you born out of a rock. Don't you have a
face suit was looking so nice but the
sister---and then at the same time: O friend,
start praising my look, style and suitI will
h a v e c o me a s t h e b r o t h e r - i n - l a w i s
shirt was lacking the TV colour they will
dear Begum is dancing or: Three GASH
get scot free. I should look smart on TV, then
comingwhich has been parodied and so
n o b o d y w i l l c a r e a b o u t wh a t I h a d
many TSETIN pickles have been prepared.
writ t e n Le t me ta k e up / p ic k u p t he
But it is not mandatory to be a "youth" for
pen---start writing WORATH PORATH -
this. I have heard that they give chance to
Hundred rupees are in your pocket you will
the aged also without any purpose. However,
become so famous by spending mere ten
I neither fall in the category of youth nor in
minutes
pages
that of the aged. This is called misfortune.
for two daysyes, o yesit will take only two days one day for getting introduced
and
three
Let me first change my date of birth. But who
there JANKARI LELIYE and second from
a g re e s b u t t h e a r t i s t s a n d l it e ra t i o f
entreating/
the
Yuwawaani will raise hue and cry. They will
rehearsalthen only will hard work come to
demonstrate EHTIJAAJ. They will get me get
pleading
up
to
fruition and fame will be achieve oh no! I
will accept to "decrease" it. Even if anyone
me arrested/ make me a culprit. However, if I
decided on my own. I don't look at myself
get myself enlisted among the elderly, I may
First, I will have to see if I can pay the TV
get counted and will be superannuated from
fee. Do I possess all the prerequisites for
services very earlyO dea selft is better
appearing KHASNAEK on TVNeither do I
not to write.
have long DAKH, that is the cobbler's
But it is ot good to stop writing--- I have
TSORTSHAnor is my hair spread over my
heard that if something gets published in the
shoulders-Neither the BELL BOTTOM nor
"Sheeraza" of Cultural Academy, one gets
the foreign accent in Kashmiri style No my
remuneration for that; although they don't
alsodon't writeyou will lose two holidays
hitchesthey also seek standard you will
d e a r s e l f s a v e t h e s e t e n m i n u t e s
pay in plentyo, yesthere are also WAR
for no gain.
have to sit and write the standard paperso
O h y e s t h e r e i s a n o t h e r w a y
look at the seathe diamonds lie at the
dear self, stop KHE KATH come on, you will have to spend the day on duty and then
49 write standard papers during the night not o n l y t h i s i f yo u s t a r t wr i t i n g u n d e r
twenty-two breadsI have to say something else and I have reached somewhere else. I
compulsion the electricity will be off right
want to say that it looks odd to write without
from the evening. For two days there will be
getting any remuneration. This is what the
routine load shedding WAER. Then only five
new era stands for. This is what is called as
days of the we ek a re lef t they hav e
the scientific period.
ANWAER other routine cuts. God keep these electricity employees in good healthbut if
they would not have good health they wo u l d n o t h a v e b e e n a b l e t o W A R KAREN if electricity comes, they are
c u r s e d i f i t g o e s o f f t h e n t h e y g e t
W hat wrong had PETSHI DAR BICHAER done? (The translator is a professor of Linguistics at the Department of Linguistics, University of Kashmir.)
abusesGod bless them, the cattle do not
die due to GUUR W OHW A. Oh I have st re tche d it to o f a r I d on 't in te nd to write otherwise one can write plenty of
books in candle light or LASHI light Abdul Ahad Azad-Amir Shah Kreeri and Wahab Parrey had no table lamps One gets wonderstruck what for these early people wrote at that timeneither was ther Radio in
those days nor the Television and nor t h e ma g a zi n e s wh a t L A L A E C H h a d
they---they have written in plenty without any LALAECH but excuse me we belong to the new era why should we write without
any LALAECH. Even if the Hajin Literary Circle (Halqa-e-Adab Hajin) beseech/ beg for
an article for 'Wolraek Malr' magazine, we would never give one we don't sell our literature in cheap rates why should we hand them our precious creative writing without any remuneration. They want to portray themselves/ make their name and seek papers f ree of cost we have to
develop the Kashmiri language and we do thatoh I have gone too farthis is what is called as 'eleven' plus 'eleven' makes
50
Legend Never Die ( A Tribute to Mohammad Ahsan Ahsan) Dr. Riyaz-ul-Hassan Mo ha mmad Ah sa n S ah ab wa s a n
examinations of Adbee ,Markaz Kamraz, he
institution of humanity, incarnation of true
connected people from different corners of
knowledge whether wordly or spiritual and
Kashmir to make sure that the process
an, unparalleled icon of Kashmiri literary
worked efficiently and transparently. His
tradition. The most bearing quality in him was
noble efforts kept the spirit of voluntarism to
his honesty and speaking of seriousness of
develop the sense of propagation and
matters beyond common expressions.
p r o t e c t i o n o f K a s h mi ri la n g u a ge a n d
Ahsan Sahab usually taught people
literature. His contribution in shaping up of
linguistic activism and humanistic and
the organization such as Halqa-e- Adab
philanthropic values. Beside a poet, he was a
Sonawari, Adbee Markaz Kamraz and other
good human being with angelic nature who
Kashmiri organizations is worth praising.
always cared for poor and needy throughout
Sinc e t h e inc ep t io n o f Ha lqa-e - A da b
his life without any show off. He showed a
Sona wari , he worke d his best in
way to an ordinary Kashmiri and made him
strengthening it as he was also its founder
a wa r e o f h i s b e i n g , c u l t u r e a n d t h e
member. He would manage the finances and
surroundings.
handle the difficulties single handedly and
Ahsan Sah ab con tribu te d a lot to
would organize the literary functions of the
literature, education and literary activism
f ederation with adulating succe ss. He
while remaining himself out of public. He
sacrificed his life in shaping the raw talent of
taught many people in the field of art and
Kas hmiri youth . He wa s an able
literature who are now poets and artists. He
administrator, compassionate
used to visit every locale in search of talent
and was also known for his magnanimity,
and would teach the youth to love the
oratory and had a synoptic view of things .
Kashmiri tradition of poetry and culture. His
besides these high qualities, he was a
writings teach us the art of comprehensions
multifaceted personality.
philanthropist
and understanding. He was truly an honest
Ahsan Sahab has immensely
statesman because he never compromised
contributed to local literature and social
on his ide olo gy.A hsa n S aha b is an
upliftment in various capacities near his
inspiration with which we go ahead with our
home town Hajin and other corners of the
activities.
state. He strengthened the roots of Idar- e-
During his tenure as the controller
Auqaf. He served as the principal of well
51 known Mohiduin Hajini Memorialm Public S ch o o l Ha jin , p u t t i n g h i s e f f o r t s a n d experience together to let the things go smoothly. Being the Financial secretary of Idar-e- Auqaf Hajin, he always managed things for the development and upliftment of the historical Jamia Masjid Hajin .Mohammad Ahsan Sahab is alive by his writin gs,his cont rib ution to dictio nary, encyclopedia, editorials and other academic journals viz Wulrik Mallar (HAS) and Prave AMK). He proved his worth in Art, Literature and education. He would never compromise on quality and played a pivotal role in preserving the relics of Kashmiri language, literature and culture. Ahsan Sahab was the man of simplicity with a foresight, wit and minute observation. Humour was his treasure. The biggest tribute to this great personality is to publish his writeups and hold seminars and conferences on his great contributions to Kashmiri
language and literature. With zeal and zest, we must be committed to take the legacy of late Ahsan Sahab forward. (The author is the teacher by profession and has been actively writing and documenting on Kashmiri language, literature and culture. He has authored Adbee Markaz Kamraz: Akhg Tareekh besides many other noteworthy contributions to the field.)
52
Tribute to
Mohammad Ahsan Ahsan Dr. Jawaid Bin Nabi
There are only a few people who come
Ahsan Sahab hailed from Hajin town.
in our lives and leave profound footprints that
The town is known as the town of saints,
remain for a very long. It is true that this
scholars, philosophers and poets. After a
materialistic world has seen less number of
brief illness, Ahsan Sahab left this world on
great folks whose death has been mourned
13th September 2017. He was known for his
and lamented for years rather centuries. As
writings and research generally in Kashmiri
s o me o n e t r u l y s a i d " L i v e a l i f e wi t h
language.
soberness, after your death people would
A h s a n S a h a b wa s t h e c o n t r o l l e r
mourn you." Muhammad Ahsan Ahsan was
examination of Adbi Markaz Kamraz at that
really one among them. He was the man of
point of time when the examination was held
unique stature and character. One of the
at dif ferent levels : Higher Secondary,
noted poets and scholars, Moti Lal Saaqi
Colleges and Universities. He was the
wrote in his book ( Gaashir Manaar) that
member of editorial board of Mashaheer -e-
there are angels live on sky, though I haven't
Kamraz & Prave. He served as the member
seen them but on earth I have seen a living
of General Counsel & Advisory Board of
angel in the shape of Muhammad Ahsan
Sahathiya Academy. He also contributed to
Ahsan.
encyclopedia and dictionary projects of
Ahsan Sah ab was a gre at and
Kashmiri language comprising 4 volumes.
renowned poet, well known scholar and a
Moreover, for many years he supervised the
famous literary figure. There are many other
publication of Vular -i- Mallar, an annual
towering personalities of Kashmiri literature
magazine of Halqai Adab Sonawari. He was
and language who devoted their whole life
also the President of Halqai Adab Sonawari,
for its sustainability and development.
a core member of Awkaaf Committe Hajin
Burning their mid-night oil to take Kashmiri
and the p atron o f Mo hi- u d-d in Hajini
la n g u a g e t o wa r d s n e w h o r i z o n s a n d
Memorial Public School Hajin. Being an
parallels, Ahsan Sahab was one among
accomplished editor, Ahsan Sahab edited
them. Doubtlessly, it is because of these
more than one dozen books including the
great personalities that the Kashmiri art,
widely read Nemayiat Ullaha Safapori,
literature and language are known to many
Kalami Muhammad Khar, Kalami
across the cosmos.
Ahmadullaha Hakabari & others. Ahsan
53 Sahab was also the recipient of many
Sahab as a good human being of high
prestigious awards including Bahari Adab
character and a beacon of light for the next
Tilgam, Khilat Hajini, Sharfi Kamraz and
generation. In his death, we collectively lost a
many others.
great poet, researcher and a nice human
Ahsan Sahab was not only a renowned
being. One could argue that the Kashmiri
Kashmiri poet and researcher but also a
literature has lost one of the richest and
noble and kindhearted soul who always
finest voices and that too at a time when the
encouraged and guided the youngsters. He
language is touching new
was an inspiration to many young poets and
As Sagar Kashmiri said:
scholars of Kashmiri language and literature.
Tyuth Sa'da Manush Yas Nah Dekas
Ahsan Sahab lived a life of great value and
Dreh Na dilas daag,
high stature. He was known for his soft and
Poz Ilm- o- adbuk Aaftaba Ous Ahsan
eloquent language.
Saeb.
I clearly recollect that it was during the
Ahsan Sahab has been a source of
last Ramdhan when I went to enquire about
inspiration and a person of inexhaustible
the health of Ahsan Sahab at his modest
knowledge and depth. He was also known
residence. During my long conversation with
for his austerity and all time eloquent and
him and his nephew Abdul Ahad Hajini, a
humorous conversations with others. He was
noted poet and writer, he told me about his
a man of envious humility who always
hardships and other struggles he faced in his
treated everyone equally. He was an ardent
life. He also told me how he would go to
lover of natural beauty. He p layed an
school by foot while praising the modern
instrumental role in enriching Kashmiri
technology that has reduced the distance
language and literature.
and the time of people. When I asked him
I believe the real tribute to this great
about his writings, he laughed and replied,
poet and researcher would be to publish his
"Unfortunately my illness has dried the ink of
works, hold conferences and seminars in his
my pen."
name at different national and international
We talked about many things, his life,
cultural forums.
writings and the days in M.D Hajini Memorial
The poetry of Ahsan Sahab has been
Public School Hajin where he served as a
admired by prominent poets and literatures
patron for years. Fortunately, during those
lik e Ra hma n Ra h i, Ma sh a l S u lt a n p u ri,
days I was a student in the same institution. I
Ghulam Nabi Aatish, Dr Farooq Fayaz,
would say it was a great privilege to meet
Satish Vimal Gulshan Majeed,Fayaz Tilgami,
such a legendary personality who in-spite of
Shahnaz Rasheed, Muhammad Yusuf Taing
his ill health was still scanning the pages of a
and many others.
book which indicated his deep love and respect towards the Kashmiri literature. Candidly speaking, I observed Ahsan
Legends never die, so Muhammad Ahsan Ahsan will always be remembered. He without an iota of doubt was a legend. Dr
54 Reyaz ul Hassan has rightly summed up him as: Aakh Anjaman, Aakh kaarvan, Aakh Baab Ous Alim Wa Adbuk Baakhuda Aftaab Ous Ahsanan Yeam Khonah Sagnow Lolah Baag Poshe Chamna Pew Harith Shadaab Oous. (The author is a Master's level student at the Islamic University of Science and Technology.)
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ISBN: 978-81-8339-474-1
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WWW.prave.in adbeemarkazkashmir@gmail.com Contact No's: 9697441696, 9419011590
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Email: jameelnishatansari@gmail.com 7006187808,9419011590,7298903208
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Enemy to none Friend to one Friend to one
He dies not who gives birth to learning Kant "The sunumbonum (Highest good) of man's integrity lies in his morality"
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"Editing is simply the application of common sense of any good reader, that is why, to be an editor, you have to be a reader. It is number one qualification.
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