Muslim Saints of South Asia: The eleventh to ... - blog blog blog

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NOTES 6 In the last year of ‘Ala’uddin’s rule, the military leader Malik Na’ib, by resorting to intrigue, saw to it that the heir apparent, Khizr Khan, was deprived of the rights of succession to the throne. After his father’s death Khizr Khan was blinded, and the other claimant, Qutbuddin Mubarak, miraculously escaped death. When he ascended to the throne under the name of Mubarak Shah, he put to death Khizr Khan and the rest of his brothers. The fate of the unfortunate prince found its reverberation in Amir Khusrow’s poem Duwal Rānī-o Khiz . r Khān. 7 Amir Khusrow’s poem Nuh sipihr (Nine heavenly spheres) served as a proof of the fact that the ban imposed by Mubarak Shah Khalji was not taken into consideration. In spite of the fact that it was written on this Sultan’s order, the poet included in it glorification (madh˝) of his spiritual preceptor, without any hesitation. 8 Barani wrote about dīnpanāhī: ‘Even if the ruler were to perform every day a thousand rak‘a of prayer, keep fast all his life, do nothing prohibited, and spend all his treasury for the sake of God, and yet not practice dīnpanāhī, not exert his strength in the extirpation, lowering, curbing and debasing of the enemies of God and His Prophet, not seek to honour the orders of the Divine law and not show in his realms the splendour of ordering the good and prohibiting the forbidden ... then his place would be nowhere but in Hell’ (Schimmel 1980: 13–4). 9 Mashāriq al-anwār (thirteenth century) represents a popularization of the so-called S˝ah˝ī h˝ain, i.e. of the two collections of authentic h˝adīths, known as as-S˝ah˝ī h˝of al-Bukhari and al-Jāmi‘ as-s˝ah˝ī h˝of Muslim (both of the ninth century). The study of Mashāriq al-anwār, comprizing 2,253 h˝adīths, was a compulsory part of the syllabuses of South Asian madrasas up to the end of the fourteenth century. The text of Mashāriq al-anwār called into being numerous commentaries. Later, Tabrizi’s Mishkāt al-mașābih˝became the basic collection in the field of science of h˝adīth. 10 The origin of the nickname Awliyā is not quite clear to modern researchers. Amir Hasan on several occasions calls the Shaikh ‘Sultan of saints’ (sulţān al-awliyā), although he was more often referred to as the Sultan of Shaikhs (sulţān al-mashā’ikh). It is possible that later the word sulţān was dropped and Awliyā got appended to the saint’s name. Many centuries after the saint’s death, Shah Waliullah’s son, the theologian Shah ‘Abdul ‘Aziz, explained this and similar nicknames by the fact that the use of plural forms for an individual is an indication of accentuation of some quality, i.e. it plays an emphasizing role. 11 While his mother was ailing, Nizamuddin endeavoured to help her by performing ziyārat: ‘When my mother – may she be blessed – fell ill, she asked me several times to visit the tomb of a certain martyr or a certain saint. I would obey her command, and when I returned home, she would say: ‘My illness is better, my affliction has eased’’ (Amir Hasan 1992: 149). It is known that Nizamuddin performed ziyārat of Qutbuddin Bakhtiyar Kaki’s tomb several times and visited the tomb of Shaikh Farid in Ajodhan seven times. 12 Thus Amir Hasan set free his slave Malih by name ‘in gratitude for the privilege of discipleship’. Later Malih became a murīd of the Shaikh. Another instance of liberation from slavery is also connected with Amir 215
NOTES Hasan, who, while serving in Deogiri, ransomed a Hindu girl, paying five tankā to her owner, and returned her to her parents, thereby evoking praise and blessing of the Shaikh. 13 In other South Asian fraternities, for example among Suhrawardis, visitors were admitted to the khānqāh only during particular hours: between midday (z.ŏhr) and pre-evening (‘as˝r) obligatory prayers. 14 Amir Khusrow, at times without sufficient grounds for the same, is traditionally considered to be the founder of qawwālī, wedding songs bābal morā (having an obvious folk origin) and lyrical poetry in Hindustani (Urdu). The invention of sitār and musical style khayāl is also attributed to him. 15 From previous works of this type Amir Hasan, probably, knew Muhammad bin Munawwar’s Asrār-i tawh˝ī d (discourses of Abu Sa‘id bin Abul Khair, 1178), Malfūz.āt-i Najmuddīn Kubrā’ (1221) and Fīhi mā fīhi (collection of Jalauddin Rumi’s discourses, compiled after his death). 16 From this quotation it follows that Nasiruddin had a nostalgic feeling for the recent times of his predecessor as for the ‘golden age’ of Sufism, and perceived the present as decline. Whereas objectively he had the greatest influence and power compared to all the great shaikhs of the Chishtiyya. The first of the Chishtis to accept the post of shaikh ul-Islām, he saw to it that some ‘ulamā and șūfīs were allowed to remain in Delhi after the forced resettlement of its population in the new capital in the Deccan. It is considered that, thanks to Nasiruddin, the mystic and intellectual tradition in Delhi was not interrupted. Besides that, historians ascribed to him a prominent role in the enthronement of Firoz Shah Tughluq (1351–88), who revived all the former privileges of the fraternity. In other words, Nasiruddin Chiraghi Dihli saved his order at the cost of violation of the precepts of its founders: he accepted shughl and interfered in the affairs of state. 6 THE SPIRITUAL SOVEREIGN OF MULTAN 1 In addition less well-known disciples of the founder of the Suhrawardiyya order were also preaching in South Asia: Maulana Majuddin Hajji, Shah Turkman Sahib and Ziauddin Rumi. Sultan Mubarak Shah Khalji endeavoured to exploit the latter in his struggle against Nizamuddin Awliya. Abu Hafs ‘Umar’s disciple was also the saint of Bengal Jalaluddin Tabrizi, who started his discipleship under Abu Sayyid Tabrizi, but after the latter’s death, shifted to Baghdad, where he became one of the most ardent murīds of Shihabuddin Abu Hafs. 2 According to Surūr as-șudūr, at the maz.har Hamiduddin Suwali Nagori proclaimed: ‘“As treasure and serpent are associated in form, they should be linked in reality ... Then wealth is a serpent and one who stored wealth in fact rears a serpent.” Baha’uddin Zakariya replied: “Although wealth is a serpent, someone who has learnt the incantation to overcome the venom, need not have any fear from the serpent.” Hamiduddin retorted that one should not rely upon charms on the occasions when there is threat to life (meaning spiritual 216
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MUSLIM SAINTS OF SOUTH ASIA This bo
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MUSLIM SAINTS OF SOUTH ASIA The ele
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IN CHERISHED MEMORY OF MY FATHER, A
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FOREWORD Christopher Shackle In man
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FOREWORD keen literary sensibility
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1 THE INDIAN TOMB Everyone who has
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THE INDIAN TOMB deviation of an ind
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THE INDIAN TOMB an active syncretis
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THE INDIAN TOMB saints’ cult in I
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THE INDIAN TOMB Probably the most o
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THE INDIAN TOMB another saint of De
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THE INDIAN TOMB indication of the c
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THE INDIAN TOMB 1276. 9 Hagiographi
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THE INDIAN TOMB form with a dome in
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THE INDIAN TOMB Some of the saints
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THE INDIAN TOMB A powerful religion
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THE INDIAN TOMB They were known by
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THE INDIAN TOMB cenotaph of Sayyid
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THE INDIAN TOMB Mazhar Janjanan, he
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THE INDIAN TOMB The cult of saints
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THE INDIAN TOMB As a scholarly prob
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THE INDIAN TOMB realized. The form
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2 THE HERMIT OF LAHORE Everywhere a
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THE HERMIT OF LAHORE These examples
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THE HERMIT OF LAHORE difference bet
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THE HERMIT OF LAHORE almost every c
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THE HERMIT OF LAHORE in the practic
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THE HERMIT OF LAHORE condemned them
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THE HERMIT OF LAHORE response to th
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THE HERMIT OF LAHORE have composed
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THE HERMIT OF LAHORE that I have su
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THE HERMIT OF LAHORE in particular
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THE HERMIT OF LAHORE The saint of H
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THE HERMIT OF LAHORE and order, the
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3 THE OLD MAN OF AJMER A pious erud
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THE OLD MAN OF AJMER silsila, Iraqi
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THE OLD MAN OF AJMER was at the hea
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THE OLD MAN OF AJMER this hall of p
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THE OLD MAN OF AJMER Prithviraj’s
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THE OLD MAN OF AJMER he unreservedl
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THE OLD MAN OF AJMER During Akbar
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THE OLD MAN OF AJMER on the saint
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THE OLD MAN OF AJMER and estate man
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THE OLD MAN OF AJMER former, but ri
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THE OLD MAN OF AJMER 7 One should c
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4 THE ASCETIC OF PAKPATTAN There is
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THE ASCETIC OF PAKPATTAN In the ear
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THE ASCETIC OF PAKPATTAN Maqșūd-i
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THE ASCETIC OF PAKPATTAN the newcom
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THE ASCETIC OF PAKPATTAN pebbles, w
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THE ASCETIC OF PAKPATTAN respectful
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THE ASCETIC OF PAKPATTAN in good ti
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THE ASCETIC OF PAKPATTAN told him:
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THE ASCETIC OF PAKPATTAN This, for
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THE ASCETIC OF PAKPATTAN in 1604) a
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THE ASCETIC OF PAKPATTAN landscape,
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THE ASCETIC OF PAKPATTAN days of
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5 THE PEACEMAKER OF DELHI It is dif
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THE PEACEMAKER OF DELHI There are t
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THE PEACEMAKER OF DELHI dervishes,
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THE PEACEMAKER OF DELHI At the same
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THE PEACEMAKER OF DELHI In contrast
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THE PEACEMAKER OF DELHI (k’hićar
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THE PEACEMAKER OF DELHI Hasan 1992:
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THE PEACEMAKER OF DELHI not prevent
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THE PEACEMAKER OF DELHI in Sufi kh
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THE PEACEMAKER OF DELHI Sultan’s
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THE PEACEMAKER OF DELHI ‘God’s
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THE PEACEMAKER OF DELHI I have hear
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THE PEACEMAKER OF DELHI melodies, a
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THE PEACEMAKER OF DELHI generous do
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THE SPIRITUAL SOVEREIGN OF MULTAN o
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THE SPIRITUAL SOVEREIGN OF MULTAN A
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THE SPIRITUAL SOVEREIGN OF MULTAN i
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THE SPIRITUAL SOVEREIGN OF MULTAN i
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THE SPIRITUAL SOVEREIGN OF MULTAN I
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THE SPIRITUAL SOVEREIGN OF MULTAN I
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THE SPIRITUAL SOVEREIGN OF MULTAN w
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THE SPIRITUAL SOVEREIGN OF MULTAN N
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THE SPIRITUAL SOVEREIGN OF MULTAN U
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THE SPIRITUAL SOVEREIGN OF MULTAN w
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THE SPIRITUAL SOVEREIGN OF MULTAN A
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7 THE WARRIOR SAINTS When Hindus an
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THE WARRIOR SAINTS endeavours to in
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THE WARRIOR SAINTS untouched; they
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THE WARRIOR SAINTS (mostly fabricat
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THE WARRIOR SAINTS so long. He set
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Page 192 and 193: THE MENDICANT SAINTS And, finally,
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Page 212 and 213: EPILOGUE As I have tried to show in
Page 214 and 215: EPILOGUE An equally important role
Page 216 and 217: EPILOGUE elephant ride. It exaspera
Page 218 and 219: NOTES 5 The profusion of relics in
Page 220 and 221: NOTES 2 THE HERMIT OF LAHORE 1 The
Page 222 and 223: NOTES His feet were firmly planted
Page 224 and 225: NOTES 4 THE ASCETIC OF PAKPATTAN 1
Page 226 and 227: NOTES despair and would come to me
Page 230 and 231: NOTES life). Here his opponent lost
Page 232 and 233: NOTES in his creative writings. Aft
Page 234 and 235: NOTES 5 The Hyderis of Khurasan der
Page 236 and 237: GLOSSARY bārahmāsa poems that dea
Page 238 and 239: GLOSSARY ī mān faith, creed inkā
Page 240 and 241: GLOSSARY nafs-i ammāra unregenerat
Page 242 and 243: GLOSSARY tarāwih˝ supererogatory
Page 244 and 245: BIBLIOGRAPHY u’d-dīn Chirāgh-i-
Page 246 and 247: BIBLIOGRAPHY Delvoye, F., ‘Nalini
Page 248 and 249: BIBLIOGRAPHY —— (1965) ‘Malf
Page 250 and 251: ‘Abdar Rahim 164 ‘Abdul ‘Aziz
Page 252 and 253: cenotaphs (fake graves) 23-4 Chanda
Page 254 and 255: Jhelum 12 Jinnah, Muhammad ‘Ali 3
Page 256 and 257: Pir Badr 13, 165-9, 177, 201 Pir Bu
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