Khwaja Masud — a teacher par excellence
By Ashfaq Saleem Mirza
INTELLECTUALS, academics, scholars and students are celebrating the 85th birth anniversary of Prof Khwaja Masud, a teacher par excellence, today.
Khawaja sahib joined Gordon College, Rawalpindi, in 1944 as lecturer of mathematics and has not looked back since. Following great mathematicians, he did not confine himself to the field of mathematics but liked to wander in the vast horizon of philosophy and social sciences.
Khwaja Masud was born at Campbellpur (Attock) in 1922. His grandfather Allama Alifdin Nafees was a renowned scholar and a friend of Allama Iqbal. His father Khawaja Mahmood was a legal practitioner. The whole family was involved in the Freedom Movement and played active role in All India Kashmir Conference. Following Sir Syed and Iqbal they were trying to redefine character of the Muslim youth for coming challenges of independence.
He got his early education from Scotch Mission School Daska and graduated from Murray College Sialkot. Finally he got his masters degree in mathematics from government college Lahore in 1944 and joined Gordon College Rawalpindi as a lecturer in the same year.
Those were turbulent times. The Muslim youth of the subcontinent were keenly observing various freedom and revolutionary movements of the world. People in the early 20th century gasped to see Czarist Russia changing into USSR and a point of reference for the workers of all countries to unite against colonialism and imperialism. Under the impact, youth was dazed.
It was their romance, love and physical involvement. People left their homes, love ones, traditional comforts for unknown destinations never to return. Some of them were lost for ever after suffering from torments. At that time they were tasting ruthlessness of revolution and romanticism of the movement.
Prof Masud attracted by Marxist thought started reading Marxist literature along with Russian classics of Chekhov Dostoevsky, Tolstoy and Maxim Gorky. During this period he also joined study circles and inspired young students like artist Ali Imam and Abid Hassan Manto. During this period Democratic Student Federation was also launched and Progressive Writers Association was formed in Rawalpidni.
He was also associated with the group of the Marxists, working with military officers for toppling the government of Liaquat Ali Khan. The incident is labelled as “Pindi Conspiracy Case” in the files of the government. He saw the group integrating and disintegrating and later on men like Gen Akbar, Maj Ishaq, Capt Zafarullah Poshni, Air Commodore Janjua, Col Latif Afghan, Sajjad Zaheer, Faiz Ahmed Faiz, Mohammad Hussain Ata, Sibte Hassan and many others were languishing in various jails of Pakistan.
During this period he was a great help for the promotion of trade unionist movement at Progressive Writers Association in Rawalpindi.
Prof Sahib became principal of Gordon College in 1972 and retired in 1982. During period of Ziaul Haq he was transferred to Bahawalpur as punishment, but he never went to join there. As principal of the college he was strict disciplinarian. But in one of his earlier interviews to Ayesha Shoukat he said: “I never took any disciplinary action against any one teacher and student. I just disciplined myself. I had earned the right to be severe after teaching for 30 years and having taught their fathers”.
Apart from the present vulgarised connotation of the word enlightenment, Khawaja Sahib is the man of enlightenment in its true sense. He tries to approach readers through reason. All his articles in different journals and newspapers are testimony to this approach. Nothing is left from his scathing eyes but his criticism is positive and reflects character of a gentle teacher. In his articles he discusses everything from Heraclitus theory of change to postmodernist bias against metanarratives. He is founder member of Islamabad Culture Forum and Islamabad Philosophical Society. The former has been working for the last 15 years.
Today his mind is a mixture of Marxian-cum-Gramician thoughts, Iqbal’s view of Islam and Sufism. He tries to justify one another with Marxist and Wahdatul Woojudi approach, which seems to be little bit confusing sometime for the common reader. But all these approaches are against orthodoxy, fundamentalism and obscurantism. He always served the cause of free inquiry and skepticism and who can learn without taking refuge in them.

