By Pranav Khullar - The New Nation - Bangladesh
Fri, 31 Mar 2006
In India, Sufism has been typically Indian and more typically - Sindhi, both in content and quality. A thoroughly indigenous movement, it absorbed the finest in Islam and Hinduism, thereby laying the foundations of what is today called the composite culture of India to which we, as a nation, are culturally and Constitutionally committed. Sindhi Sufism stood for raising the quality of life through realisation of God, as influenced it was by Vedanta.
Sindhi Sufi poetry is traceable to the seven baits (slokas) of Mamoi saints of the 14th century. There are some baits of Qazi Qadan (died 1551) which talk of Tauhid (Unity of Being). The 16th century produced a great Sufi poet, Shah Abdul Karim 0536-1622), known for his learning and piety. His 92 baits proclaiming the brotherhood of man and the unity of god are recited by the devout even till this day. His son Shah Habib was a perfect man of God who served the sick and the poor. Towards the middle of the 17th century Sind produced another great Sufi saint Shah Inayat 0656-1718). Popularly known as Shah Inayat of Jhok, his baits and boys (verses) enthralled the desert. Through his Sufi hymns he inspired the people to revolt against the unjust Zamindari (land holding) system and asked his fellow beings not to pay taxes. A God-intoxicated man, he was executed by the corrupt Governor of Thatta. Saintmartyr, he is hero of many a Sindhi legend and folklore.
By the end of the 17th century there appeared the greatest Sindhi Sufi poet who infused a new life and gave a new hope to his people. His name was Shah Abdul Latif, meaning the Gracious of the Gracious 0689-1752). Well versed in Quranic traditions and Vedantic thought, the Shah knew seven languages and was called 'Sufi-e-Haft Zaban '. Shah Abdul Latif's greatest contribution to the Sufi thought are his spiritual sermons which have been compiled by his disciples and are called 'Shah Jo Risalo' (The Message of Shah). Risalo is neither a philosophical treatise nor a literary masterpiece, but it transports the readers to new spiritual heights.
Shah Abdul Latif was a Sufi poet in the ancient Vedic traditions where the saints and sages possessed nothing and whom nothing possessed except the name of God, the service of the poor and welfare of humanity. Shah believed that while intellect is bondage, faith is the liberator; while the mystics learn from God, the Ulema learn from books. Shah liked the company of Hindu saints and visted Hindu centres of pilgrimage. At Dwaraka, he danced reciting the name of Lord Krishna. In spite of his vast erudition he found comfort in mysticism than in theology.
In a larger analysis Shah Abdul Latif was a part of Bhakti movement which swept the country from 13th to the 19th century in one form or the other. He adopted the Hindu ritual of 'shaving the head' for every new entrant in the 'Khanqah' (Hospice), offering Sherbet (sweetened water) to every visitor in the monastery. Even the 40-day ritual of suspending the body in a well, known as 'Chillae-Makus' was a Hindu institution known to the 'Ardh-mukhi'sect. Accordingly, Shah Abdul Latif made no distinction between a 'Gurukul' and a 'Khanqah', between a Mandir and a Masjid. His Surs (musical notes) are musical compositions which fit into the Indian classical mould. According to Captain Alexander Hamilton, the Surs of Shah are a thing of beauty and a joy forever. Hamilton was the only European who visited Sind during the Shah's lifetime. As a poet of nature, he was even greater. He wrote of the rainy seasons, the cranes of Sind, of the crows...
And lastly, we have Sachal Sarmast. Kalyan B. Advani, author of a beautiful monograph on Sarmast, said: "He remained throughout his life under the wonderous spell of that great mystic martyr, Mansoor, although he himself did not adorn the gibbet, much as he coveted it. He proclaimed his Master's message to the world, like a Muezzin from a Tower, crying Anal Haq (I am the God/I am the Truth)". He wrote nearly one lakh vesses.
Sachal's tradition was carried on by a number of Hindu Sufi poets, particularly Bhai Chainrai 07431850), popularly known as Sami. He is the first Sindhi Vedantic poet who wrote 15,000 Sufi hymns in the form of Slokas. Bhai Dalpatram 0769-1841) is another Vedantic who remained unsurpassed in devotional poetry.
Rohal was yet another who carried on the tradition of Shah Inayat. He wrote Bhakti verses in Hindi besides in Sindhi and Saraiki. Qadir Baksh 'Bedil' and Mohammad Mohsin 'Bekas' in the late 19th century were also Sufi poets of high order and elegance. Both of them were prolific writers who wrote in Sindhi, Hindi and Persian.
The Sindhi Sufi ghazal compares favourably with the Kashmiri Sufiana Kalam, known for its dulcet music and spiritual notes. In prose, Sindhis translated 'Quran Sharif'in 1746 and the Bible in 1825 into Sindhi - much before the British conqurered Sind in 1843. Sindhi is written both in Devanagari as well as in Arabic script.
Recently even the love legend of Sassi-Punnu was given a Sufi touch when Sassi sings Sachal in gay abandon in the desert before her union with Punnu...
Friday, October 13, 2006
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Friday, October 13, 2006
Sufism: Fountainhead of India's composite culture
By Pranav Khullar - The New Nation - Bangladesh
Fri, 31 Mar 2006
In India, Sufism has been typically Indian and more typically - Sindhi, both in content and quality. A thoroughly indigenous movement, it absorbed the finest in Islam and Hinduism, thereby laying the foundations of what is today called the composite culture of India to which we, as a nation, are culturally and Constitutionally committed. Sindhi Sufism stood for raising the quality of life through realisation of God, as influenced it was by Vedanta.
Sindhi Sufi poetry is traceable to the seven baits (slokas) of Mamoi saints of the 14th century. There are some baits of Qazi Qadan (died 1551) which talk of Tauhid (Unity of Being). The 16th century produced a great Sufi poet, Shah Abdul Karim 0536-1622), known for his learning and piety. His 92 baits proclaiming the brotherhood of man and the unity of god are recited by the devout even till this day. His son Shah Habib was a perfect man of God who served the sick and the poor. Towards the middle of the 17th century Sind produced another great Sufi saint Shah Inayat 0656-1718). Popularly known as Shah Inayat of Jhok, his baits and boys (verses) enthralled the desert. Through his Sufi hymns he inspired the people to revolt against the unjust Zamindari (land holding) system and asked his fellow beings not to pay taxes. A God-intoxicated man, he was executed by the corrupt Governor of Thatta. Saintmartyr, he is hero of many a Sindhi legend and folklore.
By the end of the 17th century there appeared the greatest Sindhi Sufi poet who infused a new life and gave a new hope to his people. His name was Shah Abdul Latif, meaning the Gracious of the Gracious 0689-1752). Well versed in Quranic traditions and Vedantic thought, the Shah knew seven languages and was called 'Sufi-e-Haft Zaban '. Shah Abdul Latif's greatest contribution to the Sufi thought are his spiritual sermons which have been compiled by his disciples and are called 'Shah Jo Risalo' (The Message of Shah). Risalo is neither a philosophical treatise nor a literary masterpiece, but it transports the readers to new spiritual heights.
Shah Abdul Latif was a Sufi poet in the ancient Vedic traditions where the saints and sages possessed nothing and whom nothing possessed except the name of God, the service of the poor and welfare of humanity. Shah believed that while intellect is bondage, faith is the liberator; while the mystics learn from God, the Ulema learn from books. Shah liked the company of Hindu saints and visted Hindu centres of pilgrimage. At Dwaraka, he danced reciting the name of Lord Krishna. In spite of his vast erudition he found comfort in mysticism than in theology.
In a larger analysis Shah Abdul Latif was a part of Bhakti movement which swept the country from 13th to the 19th century in one form or the other. He adopted the Hindu ritual of 'shaving the head' for every new entrant in the 'Khanqah' (Hospice), offering Sherbet (sweetened water) to every visitor in the monastery. Even the 40-day ritual of suspending the body in a well, known as 'Chillae-Makus' was a Hindu institution known to the 'Ardh-mukhi'sect. Accordingly, Shah Abdul Latif made no distinction between a 'Gurukul' and a 'Khanqah', between a Mandir and a Masjid. His Surs (musical notes) are musical compositions which fit into the Indian classical mould. According to Captain Alexander Hamilton, the Surs of Shah are a thing of beauty and a joy forever. Hamilton was the only European who visited Sind during the Shah's lifetime. As a poet of nature, he was even greater. He wrote of the rainy seasons, the cranes of Sind, of the crows...
And lastly, we have Sachal Sarmast. Kalyan B. Advani, author of a beautiful monograph on Sarmast, said: "He remained throughout his life under the wonderous spell of that great mystic martyr, Mansoor, although he himself did not adorn the gibbet, much as he coveted it. He proclaimed his Master's message to the world, like a Muezzin from a Tower, crying Anal Haq (I am the God/I am the Truth)". He wrote nearly one lakh vesses.
Sachal's tradition was carried on by a number of Hindu Sufi poets, particularly Bhai Chainrai 07431850), popularly known as Sami. He is the first Sindhi Vedantic poet who wrote 15,000 Sufi hymns in the form of Slokas. Bhai Dalpatram 0769-1841) is another Vedantic who remained unsurpassed in devotional poetry.
Rohal was yet another who carried on the tradition of Shah Inayat. He wrote Bhakti verses in Hindi besides in Sindhi and Saraiki. Qadir Baksh 'Bedil' and Mohammad Mohsin 'Bekas' in the late 19th century were also Sufi poets of high order and elegance. Both of them were prolific writers who wrote in Sindhi, Hindi and Persian.
The Sindhi Sufi ghazal compares favourably with the Kashmiri Sufiana Kalam, known for its dulcet music and spiritual notes. In prose, Sindhis translated 'Quran Sharif'in 1746 and the Bible in 1825 into Sindhi - much before the British conqurered Sind in 1843. Sindhi is written both in Devanagari as well as in Arabic script.
Recently even the love legend of Sassi-Punnu was given a Sufi touch when Sassi sings Sachal in gay abandon in the desert before her union with Punnu...
Fri, 31 Mar 2006
In India, Sufism has been typically Indian and more typically - Sindhi, both in content and quality. A thoroughly indigenous movement, it absorbed the finest in Islam and Hinduism, thereby laying the foundations of what is today called the composite culture of India to which we, as a nation, are culturally and Constitutionally committed. Sindhi Sufism stood for raising the quality of life through realisation of God, as influenced it was by Vedanta.
Sindhi Sufi poetry is traceable to the seven baits (slokas) of Mamoi saints of the 14th century. There are some baits of Qazi Qadan (died 1551) which talk of Tauhid (Unity of Being). The 16th century produced a great Sufi poet, Shah Abdul Karim 0536-1622), known for his learning and piety. His 92 baits proclaiming the brotherhood of man and the unity of god are recited by the devout even till this day. His son Shah Habib was a perfect man of God who served the sick and the poor. Towards the middle of the 17th century Sind produced another great Sufi saint Shah Inayat 0656-1718). Popularly known as Shah Inayat of Jhok, his baits and boys (verses) enthralled the desert. Through his Sufi hymns he inspired the people to revolt against the unjust Zamindari (land holding) system and asked his fellow beings not to pay taxes. A God-intoxicated man, he was executed by the corrupt Governor of Thatta. Saintmartyr, he is hero of many a Sindhi legend and folklore.
By the end of the 17th century there appeared the greatest Sindhi Sufi poet who infused a new life and gave a new hope to his people. His name was Shah Abdul Latif, meaning the Gracious of the Gracious 0689-1752). Well versed in Quranic traditions and Vedantic thought, the Shah knew seven languages and was called 'Sufi-e-Haft Zaban '. Shah Abdul Latif's greatest contribution to the Sufi thought are his spiritual sermons which have been compiled by his disciples and are called 'Shah Jo Risalo' (The Message of Shah). Risalo is neither a philosophical treatise nor a literary masterpiece, but it transports the readers to new spiritual heights.
Shah Abdul Latif was a Sufi poet in the ancient Vedic traditions where the saints and sages possessed nothing and whom nothing possessed except the name of God, the service of the poor and welfare of humanity. Shah believed that while intellect is bondage, faith is the liberator; while the mystics learn from God, the Ulema learn from books. Shah liked the company of Hindu saints and visted Hindu centres of pilgrimage. At Dwaraka, he danced reciting the name of Lord Krishna. In spite of his vast erudition he found comfort in mysticism than in theology.
In a larger analysis Shah Abdul Latif was a part of Bhakti movement which swept the country from 13th to the 19th century in one form or the other. He adopted the Hindu ritual of 'shaving the head' for every new entrant in the 'Khanqah' (Hospice), offering Sherbet (sweetened water) to every visitor in the monastery. Even the 40-day ritual of suspending the body in a well, known as 'Chillae-Makus' was a Hindu institution known to the 'Ardh-mukhi'sect. Accordingly, Shah Abdul Latif made no distinction between a 'Gurukul' and a 'Khanqah', between a Mandir and a Masjid. His Surs (musical notes) are musical compositions which fit into the Indian classical mould. According to Captain Alexander Hamilton, the Surs of Shah are a thing of beauty and a joy forever. Hamilton was the only European who visited Sind during the Shah's lifetime. As a poet of nature, he was even greater. He wrote of the rainy seasons, the cranes of Sind, of the crows...
And lastly, we have Sachal Sarmast. Kalyan B. Advani, author of a beautiful monograph on Sarmast, said: "He remained throughout his life under the wonderous spell of that great mystic martyr, Mansoor, although he himself did not adorn the gibbet, much as he coveted it. He proclaimed his Master's message to the world, like a Muezzin from a Tower, crying Anal Haq (I am the God/I am the Truth)". He wrote nearly one lakh vesses.
Sachal's tradition was carried on by a number of Hindu Sufi poets, particularly Bhai Chainrai 07431850), popularly known as Sami. He is the first Sindhi Vedantic poet who wrote 15,000 Sufi hymns in the form of Slokas. Bhai Dalpatram 0769-1841) is another Vedantic who remained unsurpassed in devotional poetry.
Rohal was yet another who carried on the tradition of Shah Inayat. He wrote Bhakti verses in Hindi besides in Sindhi and Saraiki. Qadir Baksh 'Bedil' and Mohammad Mohsin 'Bekas' in the late 19th century were also Sufi poets of high order and elegance. Both of them were prolific writers who wrote in Sindhi, Hindi and Persian.
The Sindhi Sufi ghazal compares favourably with the Kashmiri Sufiana Kalam, known for its dulcet music and spiritual notes. In prose, Sindhis translated 'Quran Sharif'in 1746 and the Bible in 1825 into Sindhi - much before the British conqurered Sind in 1843. Sindhi is written both in Devanagari as well as in Arabic script.
Recently even the love legend of Sassi-Punnu was given a Sufi touch when Sassi sings Sachal in gay abandon in the desert before her union with Punnu...
1 comment:
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Chandan said...
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Sufism contribution to India's composite culture is over-rated. All it did influence was some part of north western India bordering Pak and that too mostly Islam. It made it relatively more tolerant although it has a long way to go yet especially in Pak. India composite ethos has more to do with the indigenous ethnic & linguistic diversity. You come to the south, nobody would have even heard of this sufism trash.
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11:09 PM
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1 comment:
Sufism contribution to India's composite culture is over-rated. All it did influence was some part of north western India bordering Pak and that too mostly Islam. It made it relatively more tolerant although it has a long way to go yet especially in Pak. India composite ethos has more to do with the indigenous ethnic & linguistic diversity. You come to the south, nobody would have even heard of this sufism trash.
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