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

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THE ASCETIC OF PAKPATTAN In the early stages of the formation of a literary norm in the Siraiki language in which Ghulam Farid wrote his verses, the important poets of Punjab and Sindh continue to develop this theme, which originated in medieval poetry. Sultan Bahu, famous for the fact that he concluded each line of his verses with the mystic exclamation hu, 4 said about the Sufis: Na oh Hindu na oh Momin Na sajda den masiti hoo Dam dam de vich dekhan maula Jinhan jan kaza na kiti Hoo, They are neither Hindu nor Muslims, Nor do they bow down to pray in mosque. In every breath they see God And never miss the mystic cry of Hoo! (Tariq Rahman 1995: 30) The great Punjabi mystic Bullhe Shah echoes him even more explicitly: Hindu na nahin Musalman Bahe tarinjan tuj abhiman Sunni nahin na hum Shia. Sulah kul ka marag liya We are neither Hindus nor Muslims We sit and spin leaving pride of creed We are neither Sunnis nor Shias We are non-violent towards everyone. (Tariq Rahman 1995: 334) Sindhi mystic Sachal Sarmast (1739–1829) gives a modified version of the same theme in a sorat’hā in Siraiki: Jaheen dil pita ishq da jam Sa dil mast o mast madam Deen mazahib raehnde kithe Kufr kithan Islam. Those hearts have drunk the cup of the wine of love Their heart remains ever intoxicated, Religion, creeds do not remain intact – Nor do paganism nor Islam. (Tariq Rahman 1995: 30) 83
THE ASCETIC OF PAKPATTAN However, these are all nothing but effusions of Sufi proselytizing rhetoric, which, as has been already mentioned above, should not deceive us and serve as the basis for inferences about the suprareligious mode of life of mystics and saints. Thus, contrary to their own assertions, Sultan Bahu, Bullhe Shah and Sachal Sarmast were pious Muslims, regularly visiting the mosque and observing all the injunctions of the Sharī‘at. What is more, even while assimilating the vernacular and aspects of folklore, and accommodating regional and ethnic traditions, as well as going through the process of the ‘adoption of simplicity’ and naturalization, Sufis never deserted the mainstream of tașawwuf. This refers to the teachings of the Qur’ān and Sunna. It must also be said that old legends and modern speculations notwithstanding, Sufis rarely became mu’ah˝h˝ids, i.e. the Unitarians, for whom it is all the same, which one and only God – Ram or Rahman – to worship. 5 In their turn, the people amongst whom the provincial awliyā lived and preached venerated them to the best of their ability – in accordance with the laws of their ancestors, painting their cult in the gay colours of local rites and rituals, so far removed from the precepts of Islam. Nevertheless, the powerful wave of Indo-Persian Sufism, which had risen so high in the imperial capitals, became divided, spread across the boundless expanses of the subcontinent, merged with the water of already existing springs, filled dried-up riverbeds, was absorbed by the local soil and fantastically changed the South Asian cultural landscape. One of the most striking examples of such a deep penetration into the indigenous layers of the Indian substratum is the literary and mystical activity and cult of the eminent saint of the subcontinent, Shaikh Fariduddin Mas‘ud (Baba Farid). Third in succession among the great shaikhs of the Chishtiyya order, he spent the greater part of his life in the desolate uninhabited Ajodhan, named Pakpattan (‘the Ferry of the Pure’) in his honour – the semantics of this toponym is extraordinarily similar to the literary meaning of the Hindu tirtha. Shaikh Farid, almost literally, became the ‘passage’ of sainthood, having passed on the baraka of his outstanding murshid, Qutbuddin Bakhtiyar Kaki, to his own no less famous murīd, Nizamuddin Awliya. Having significantly transformed the respectable conduct of the moderate, ‘sober’ mystic and drawing inspiration from the tradition of ‘intoxicated’ majdhūbs, he is also the people’s ideal intercessor and a model world-renouncing ascetic. He has himself formulated his credo in the following Persian verses: Khāham ki hamīsha dar hawā-yi tu ziyam Khākī shawam wa ba-zīr-i pā-yi tu ziyam 84
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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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Page 48 and 49: 2 THE HERMIT OF LAHORE Everywhere a
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Page 94 and 95: 4 THE ASCETIC OF PAKPATTAN There is
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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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THE WARRIOR SAINTS Having finally s
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THE WARRIOR SAINTS It is known that
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THE WARRIOR SAINTS asthāna, is the
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THE WARRIOR SAINTS swallow living s
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THE WARRIOR SAINTS knowing how to g
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THE WARRIOR SAINTS In the same plac
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THE WARRIOR SAINTS his death on the
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THE MENDICANT SAINTS And, finally,
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THE MENDICANT SAINTS Qalandars used
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THE MENDICANT SAINTS spiritual prec
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THE MENDICANT SAINTS the English it
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THE MENDICANT SAINTS During his lif
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THE MENDICANT SAINTS up in a shawl,
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THE MENDICANT SAINTS and bite its h
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THE MENDICANT SAINTS yogis (or jogi
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THE MENDICANT SAINTS However, he we
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THE MENDICANT SAINTS not because it
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EPILOGUE As I have tried to show in
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EPILOGUE An equally important role
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EPILOGUE elephant ride. It exaspera
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NOTES 5 The profusion of relics in
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NOTES 2 THE HERMIT OF LAHORE 1 The
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NOTES His feet were firmly planted
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NOTES 4 THE ASCETIC OF PAKPATTAN 1
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NOTES despair and would come to me
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NOTES 6 In the last year of ‘Ala
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NOTES life). Here his opponent lost
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NOTES in his creative writings. Aft
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NOTES 5 The Hyderis of Khurasan der
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GLOSSARY bārahmāsa poems that dea
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GLOSSARY ī mān faith, creed inkā
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GLOSSARY nafs-i ammāra unregenerat
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GLOSSARY tarāwih˝ supererogatory
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BIBLIOGRAPHY u’d-dīn Chirāgh-i-
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BIBLIOGRAPHY Delvoye, F., ‘Nalini
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BIBLIOGRAPHY —— (1965) ‘Malf
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‘Abdar Rahim 164 ‘Abdul ‘Aziz
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cenotaphs (fake graves) 23-4 Chanda
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Jhelum 12 Jinnah, Muhammad ‘Ali 3
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Pir Badr 13, 165-9, 177, 201 Pir Bu
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