Mulla Muhsin Fani

One of the most learned and erudite philosopher-poets of the eleventh century AH and a contemporary of the German philosopher, mathematician and man of affairs, G W Leibnitz (1646-1716 AC), was Mulla Muhammad Muhsin Fani. Kashmir may well be proud of a scholar of his eminence. Although the actual date of his birth is not traceable from the records before the writer, Yet his death is chronicled in 1082AH (1671AC) his grave is reputed to be in Gugari Mahalla (old Qutb-ud-dinpor) close to the Khanqah Dara Shukuh, Zaina kadal, Srinagar. Putting together the numerical figures which is, curiously enough, Fani’s own composition conveying the date of his own death, he might have been born sometime in the earlier part of the eleventh century AH, or the seventeenth century of the Christian era (about 1615AC). His relationship to another notable figure of Kashmir, Shaikh Ya’qub Sarfi, shows that he was descended from a family which enjoyed a reputation for culture and  learning. His father’s name was Shaikh Hasan, who was the son of Shaikh Muhammad.

After completing his studies at home, in which he distinguished himself in a comparatively short period, Shaikh Muhsin went out from Kashmir to complete his studies education, visiting many places and freely mixing with all sorts of people professing different creeds. At last, he reached Balkh and entered the service of its ruler, designated Vali and named Nazr Muhammad Khan.After having stayed away for some time, Muhsin returned to India where his talents attracted the notice of prince Dara Shukh, who recoqnized them in a suitable way. He was subsequently appointed to the office of Sadarat or judgeship at Allahabad. Here he became a disciple of Shaikh Muhibullah, a great saint of his time. In the meantime, the conquest of Balkh by Prince Murad eclipsed the shinning star of Mulla Muhsin’s fortunes. In the ex-Vali’s library, verses were found, which had been written in praise of the vanquished foe, the former patron of Fani and probably some correspondence too. This disclosure resulted in the strong displeasure of Shah Jahan. Fani was consquently deprived of his office and of all his privileges and was dismissed from the court with a paltry subsistence allowance. Sheikh Muhsin then retired to Kashmir, where he passed his days ostensibly without any public employment, except fostering and imparting learning. And it is said he was happy and respected and his house was frequented by the most distinguished men of Kashmir, including the governor of the province. He gave lectures at his house. Ordinarily he would read and comment of the writings of certain authors of eminence. Several scholars of note, among whom were Mulla Tahir Ghani, Ghani’s brother Mulla Muhammad Zaman Nafi and Haji Aslam Salim, issued from his school.

According to one account, fani was again raised to the Sadarat of Kashmir. A desire for change, however, overcame him and he repaired to Khurasan, whence he came back to his birth place and took to a life of seclusion in a monastery built by Dara Shukuh. Here, it is believed, he wrote, in 1645AC, his Dabistan-i-Mazahib or “The School of Sects”. The ‘ulama’ or the divines of Kashmir, condemned him for it and he was declared murtadd or an apostate.

Gladwin says that, besides the Dabistan, Mulla Muhsin has left behind him a collection of poems, among which there is  a moral essay entitled Masdar-ul-Asar or the ‘source of signs.’ A manuscript copy of the Divan-i-Muhsin Fani is in the Punjab University Library and other copies are available elsewhere too.

Before we take up the serious question of the authorship of the Dabistan, it would be interesting to observe that, even Fani the ‘Perishable’ allowed himself to be influenced by a woman called Bachi possesed of extraordinary beauty, though not of very high character. This roused the bitter jealousy of Zafar Khan Ahsan, the subadar of Kashmir and well-known as the patron of Muhammad Ali Sa’ib of Isfahan. Zafar Khan himself had fallen a victim to the blandishments of Bachi. Not being successful in his advance to her, Ahsan vented his spleen in a bitter calumny against Fani. Perhaps, Fani behaved like Ibn-ul-” Arabi or was swayed like swayed like Shibli Nu’mani in matters of love.

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