Leaving home at early ages for those youngsters who would not lend a hand to their fathers (at least in Panjab villages) for cultivation or farming, was not unusual. Mianji left, however, for education for Lahore with two anna piece (eight paisa) in his pocket. He spent his youth quite unknown to anybody pursuing his love of life the education of his choice. How he supported himself where did he sleep, eat etc. we have no information, except that somewhere in Anarkali such youngsters had some kind of lodgings. This daunting undertaking carried out by Mianji alone and neither I nor any of my older siblings ever heard from him mentioning anything about that period of his life, no suggestion how he passed his time and how he studied, what difficulties he faced, nothing. We are only told that, after schooling in Lahore he proceeded to Tibbia College Dehli graduating at the end of 19th century and then to Deoband madrasa graduating from that institution he had "Dastaar bandi"celebration in the year 1900, the green silk turban on a 'kullah'.
By that time his father had married locally and settled in Saugor (CP) as the mother of Mianji had died back in Sahontra earlier and father decided not to go back to Panjab. There being no attraction in that small village Mianji decided to settle with his father in Saugor, starting his own clinic (Matab). He had learned great things from the two institutions he attended and all I see here is that he turned the 'family hobby' of using folk medicines (herbalist?) for villagers into a solid profession of medicine (Hakim) and more professional Islamic teachings (Imam masjid and teaching Qur'an etc.) being the family tradition he changed to 'hobby' if you will. Among his teachers in Dehli was the famous Hakim Ajmal Khan who was also known in national political circle and in Deoband Madrasa was the famed leader and Muhaddith Maulana MahmudulHasan, (Aseer-e-Malta) a political leader who infused the same spirit of independence and study of Qur'an into all his students and Mianji perhaps was more impressed because of the name resemblance with his own father.
He started medical practice in 1901, It did not take him long to get established as a medical man with some political attachments like many educated young men of those days would do for the freedom of India. Muslims had been suppressed by the British more than Hindus but as is known about Maulana Mahmudul Hasan who was arrested by the British for "treason" and jailed and eventually banished (Kala Pani) to Malta giving him the name of "Aseer-e-Malta". He was freed from jail sent back to India due to poor health dying in 1920. MahmooduHassan, Mianji's father died in plague that broke out in 1905 leaving him all by himself with the step mother and her daughter (My Phuphijan). These were days of struggle for him so he waited till later for marriage with his cousin, older daughter of his uncle Hafiz Nizam Din. Unfortunately for both this did not work out and after one child's birth (Bhaijan Siraj) they divorced. It is known that both were equally 'hot-tempered'. A few years later how-ever, the second daughter of Hafiz Nizam Din (My mother, Fazal Begum) became his wife moving from Panjab down to Saugor This was probably about 1915 or 16. I cannot say how it came about that one daughter is divorced by a man and you offer the second daughter to him except that his younger uncle (Yaseen) played a significant part in this reconciliation. Although all the brothers of these two sisters boycotted him although they still had great respect for their well-educated cousin.
By this time Mianji (We, all his children called him by that name, so that word to me carries the awe and respect of a great father) was well established as hakim, was involved in the city and national politics, a hardworking man of strict principles he was eventually elected to be chairman of local municipal committee. In public he was known more as Maulavi Saheb and less often as Hakeem Saheb. As we have seen the first phase of his life was short in Sahontra and second one spent as a student collecting diplomas of Hikmat and Maulaviat.. Now we are in the third phase in which he spent most of his life in Saugor city. We shall talk about his personal life, along with his professional one and then take up political life separately.
PERSONAL AND PROFESSIONAL LIFE:
After the second marriage his life became well arranged as his wife although only educated at home was an intelligent and expert in house management freeing Mianji for his outside pursuits completely. Between 1919 and 1941 10 children were born but one was lost before birth, so I had 6 sisters and two brothers, in addition to the oldest brother Siraj. Oldest sister Sakina and brother Meraj were born in Sahontra and the rest of all of us (Shakeela, Jameela, Zubaida, Wahaj, Minhaj, Zarina and Amina) in Saugor. We had one family photograph taken in 1940 which was before the birth of my last sister Amina. The step-sister of Mianji, our phoophi Aamna got married about the same time or just before Mianji's marriage. Our Phoopha was a wealthy man owner of lot of land around a small village about three miles from Saugor Our Phoophi had only one girl born just before the birth of Sakina, my oldest sister. We as children all grew up in Saugor city educated there until my older sisters got to a marriageable age. Our mother after coming to Saugor quickly picked up the language and cultural habits and ways and manners of central India. She being the wife of a popular leader (Maulavi Saheb) had to maintain a certain standard of living but not that of rich people. She was always teaching us to be "poor at heart" so Mianji was well-to-do or wealthy but not 'filthy rich'.
Dress of Mianji : (As you read on you will realize why I am describing this) By the time I was able to understand I saw him dressed in Shalwar and Kurta (Collerless shirt) and being follower of Gandhian Philosophy he would not use any foreign things at all. So he would only wear white Khaddar (Khadi), most of the time the cloth was from the thread weaved by my mother; we always had "charkha" at home even in India although Charkha is more common in villages of Panjab. The head wear for men was a must in our culture (Remember the tall cap of Mirza Ghalib?) at that time and more respectable persons would wear turban woven around a "cap" called kullah (See its significance in the Urdu verse from Iqbal I wrote before my writing) The silk was called "Kosa" locally produced and colored green. This turban would have two parts 'Shimla'. (I am writing for the younger generation who only wear such a thing on their wedding day and may not be familiar with all the significance.) The long part hangs down by the side and may be 24 to 30 inches long. The shorter one in the middle of the turban's cap stays by the side of kullah, may be about 2 to 3 inches long. Now the younger people know it to be standing up with a lot of stiffness induced by the starch and that was also used in those days but it was considered "dandy" or indicative of richness/haughtiness though sometimes also seen in highly placed respectable people (Raja Ghazanfer Ali Khan--Such high shimla is better referred to as Turra). For going out he always wore a coat cotton or wool depending on the weather. The shoes only one kind- Gurgabi somewhat similar to today's Golf shoes, all locally made.
I remember his routine of a day. After Fajr prayer and breakfast he would get ready and would go to the large front room (his matab or clinic) divided into a dispensary and waiting room with chatai (a palm-mat) and a dhurri (dari) on its floor, one chair and a bench. He himself would be seated on a carpet/rug with a round pillow (gaow takia) set against the house wall and a "chawki" (a small desk-like structure, with short legs,) in front of him on which were placed papers and inkpot and pen for him to write prescriptions. He will see patients till midday and then come back in the house. The door would always be locked when he sits down with family for lunch. No interruption was allowed. After a short siesta (longer during summer) he would go back to see patients until about 4 pm and would then come back put on his coat and turban a walking stick and would go to the local Municipal Offices finishing the work come back relax and after supper and Isha prayers would go to bed. Lunch and dinner times were family times and unless some guests have been invited he would not allow any visitors to interrupt his 'family time'. He was strict in his principals and would not change them for even "big shots" visitors.
He was a very keen herbalist and always relied upon his own judgement for the correctness of herbs. That was the clue to the successful results of his 'treatment' Most of the concoctions and such complex medications were prepared by his capable compounder, Imamuddin otherwise known as "Buddhoo" in our house. There was separate bigger "choolha" (fireplace) for that purpose. I was more interested in the preparations of such 'medicines' like Sherbat Gurhal or M'ajoons (these were sweet). His work ethics and relations with patients and the community in general are worthwhile legacies that myself and my two older brothers carry with us in our professional lives. He had developed tremor in later years of life but the componder could read his prescriptions without any trouble. In fact he had become a sort of Hakim on his own after having worked for years under Hakim Saheb. He is the one who continued that clinic during the absence of Hakim Saheb and even after we all moved back to Panjab. His 'students' would sit on one side to learn from him the art of practice of 'hikmat'
Many things were stored in the house, grain (wheat), wood (for burning) and water supply in earthenware pitchers in one corner called " Gharonchi". From his many grateful patients we would get milk supply from some farmers, other presents from grateful Hindu families. So we as children had 'plenty'. He himself was against movies and dramas, never saw one but he allowed his family occasionally for instructive type of movies. As a little boy I remember seeing with family including my mother and sisters, "Khandan" and "Sikander-e-Azam".
Next I wish to take up his political life. Please click here to continue the story.
Please visit my Urdu blog at http://saugoreebsc.blogspot.com/
By that time his father had married locally and settled in Saugor (CP) as the mother of Mianji had died back in Sahontra earlier and father decided not to go back to Panjab. There being no attraction in that small village Mianji decided to settle with his father in Saugor, starting his own clinic (Matab). He had learned great things from the two institutions he attended and all I see here is that he turned the 'family hobby' of using folk medicines (herbalist?) for villagers into a solid profession of medicine (Hakim) and more professional Islamic teachings (Imam masjid and teaching Qur'an etc.) being the family tradition he changed to 'hobby' if you will. Among his teachers in Dehli was the famous Hakim Ajmal Khan who was also known in national political circle and in Deoband Madrasa was the famed leader and Muhaddith Maulana MahmudulHasan, (Aseer-e-Malta) a political leader who infused the same spirit of independence and study of Qur'an into all his students and Mianji perhaps was more impressed because of the name resemblance with his own father.
He started medical practice in 1901, It did not take him long to get established as a medical man with some political attachments like many educated young men of those days would do for the freedom of India. Muslims had been suppressed by the British more than Hindus but as is known about Maulana Mahmudul Hasan who was arrested by the British for "treason" and jailed and eventually banished (Kala Pani) to Malta giving him the name of "Aseer-e-Malta". He was freed from jail sent back to India due to poor health dying in 1920. MahmooduHassan, Mianji's father died in plague that broke out in 1905 leaving him all by himself with the step mother and her daughter (My Phuphijan). These were days of struggle for him so he waited till later for marriage with his cousin, older daughter of his uncle Hafiz Nizam Din. Unfortunately for both this did not work out and after one child's birth (Bhaijan Siraj) they divorced. It is known that both were equally 'hot-tempered'. A few years later how-ever, the second daughter of Hafiz Nizam Din (My mother, Fazal Begum) became his wife moving from Panjab down to Saugor This was probably about 1915 or 16. I cannot say how it came about that one daughter is divorced by a man and you offer the second daughter to him except that his younger uncle (Yaseen) played a significant part in this reconciliation. Although all the brothers of these two sisters boycotted him although they still had great respect for their well-educated cousin.
By this time Mianji (We, all his children called him by that name, so that word to me carries the awe and respect of a great father) was well established as hakim, was involved in the city and national politics, a hardworking man of strict principles he was eventually elected to be chairman of local municipal committee. In public he was known more as Maulavi Saheb and less often as Hakeem Saheb. As we have seen the first phase of his life was short in Sahontra and second one spent as a student collecting diplomas of Hikmat and Maulaviat.. Now we are in the third phase in which he spent most of his life in Saugor city. We shall talk about his personal life, along with his professional one and then take up political life separately.
PERSONAL AND PROFESSIONAL LIFE:
After the second marriage his life became well arranged as his wife although only educated at home was an intelligent and expert in house management freeing Mianji for his outside pursuits completely. Between 1919 and 1941 10 children were born but one was lost before birth, so I had 6 sisters and two brothers, in addition to the oldest brother Siraj. Oldest sister Sakina and brother Meraj were born in Sahontra and the rest of all of us (Shakeela, Jameela, Zubaida, Wahaj, Minhaj, Zarina and Amina) in Saugor. We had one family photograph taken in 1940 which was before the birth of my last sister Amina. The step-sister of Mianji, our phoophi Aamna got married about the same time or just before Mianji's marriage. Our Phoopha was a wealthy man owner of lot of land around a small village about three miles from Saugor Our Phoophi had only one girl born just before the birth of Sakina, my oldest sister. We as children all grew up in Saugor city educated there until my older sisters got to a marriageable age. Our mother after coming to Saugor quickly picked up the language and cultural habits and ways and manners of central India. She being the wife of a popular leader (Maulavi Saheb) had to maintain a certain standard of living but not that of rich people. She was always teaching us to be "poor at heart" so Mianji was well-to-do or wealthy but not 'filthy rich'.
Dress of Mianji : (As you read on you will realize why I am describing this) By the time I was able to understand I saw him dressed in Shalwar and Kurta (Collerless shirt) and being follower of Gandhian Philosophy he would not use any foreign things at all. So he would only wear white Khaddar (Khadi), most of the time the cloth was from the thread weaved by my mother; we always had "charkha" at home even in India although Charkha is more common in villages of Panjab. The head wear for men was a must in our culture (Remember the tall cap of Mirza Ghalib?) at that time and more respectable persons would wear turban woven around a "cap" called kullah (See its significance in the Urdu verse from Iqbal I wrote before my writing) The silk was called "Kosa" locally produced and colored green. This turban would have two parts 'Shimla'. (I am writing for the younger generation who only wear such a thing on their wedding day and may not be familiar with all the significance.) The long part hangs down by the side and may be 24 to 30 inches long. The shorter one in the middle of the turban's cap stays by the side of kullah, may be about 2 to 3 inches long. Now the younger people know it to be standing up with a lot of stiffness induced by the starch and that was also used in those days but it was considered "dandy" or indicative of richness/haughtiness though sometimes also seen in highly placed respectable people (Raja Ghazanfer Ali Khan--Such high shimla is better referred to as Turra). For going out he always wore a coat cotton or wool depending on the weather. The shoes only one kind- Gurgabi somewhat similar to today's Golf shoes, all locally made.
I remember his routine of a day. After Fajr prayer and breakfast he would get ready and would go to the large front room (his matab or clinic) divided into a dispensary and waiting room with chatai (a palm-mat) and a dhurri (dari) on its floor, one chair and a bench. He himself would be seated on a carpet/rug with a round pillow (gaow takia) set against the house wall and a "chawki" (a small desk-like structure, with short legs,) in front of him on which were placed papers and inkpot and pen for him to write prescriptions. He will see patients till midday and then come back in the house. The door would always be locked when he sits down with family for lunch. No interruption was allowed. After a short siesta (longer during summer) he would go back to see patients until about 4 pm and would then come back put on his coat and turban a walking stick and would go to the local Municipal Offices finishing the work come back relax and after supper and Isha prayers would go to bed. Lunch and dinner times were family times and unless some guests have been invited he would not allow any visitors to interrupt his 'family time'. He was strict in his principals and would not change them for even "big shots" visitors.
He was a very keen herbalist and always relied upon his own judgement for the correctness of herbs. That was the clue to the successful results of his 'treatment' Most of the concoctions and such complex medications were prepared by his capable compounder, Imamuddin otherwise known as "Buddhoo" in our house. There was separate bigger "choolha" (fireplace) for that purpose. I was more interested in the preparations of such 'medicines' like Sherbat Gurhal or M'ajoons (these were sweet). His work ethics and relations with patients and the community in general are worthwhile legacies that myself and my two older brothers carry with us in our professional lives. He had developed tremor in later years of life but the componder could read his prescriptions without any trouble. In fact he had become a sort of Hakim on his own after having worked for years under Hakim Saheb. He is the one who continued that clinic during the absence of Hakim Saheb and even after we all moved back to Panjab. His 'students' would sit on one side to learn from him the art of practice of 'hikmat'
Many things were stored in the house, grain (wheat), wood (for burning) and water supply in earthenware pitchers in one corner called " Gharonchi". From his many grateful patients we would get milk supply from some farmers, other presents from grateful Hindu families. So we as children had 'plenty'. He himself was against movies and dramas, never saw one but he allowed his family occasionally for instructive type of movies. As a little boy I remember seeing with family including my mother and sisters, "Khandan" and "Sikander-e-Azam".
Next I wish to take up his political life. Please click here to continue the story.
Please visit my Urdu blog at http://saugoreebsc.blogspot.com/
5 comments:
this is so interesting. Having never met Nanajan and Nanijan, I always wondered. Thank you for doing this, mamujan.
So informative mamunjan.
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