Monthly Archives: December 2008

Saturday, December 06, 2008
Raza Rumi

I have been amazed at the reaction that my little piece, “Policy shifts not war” published on these pages on Dec 4 has generated especially from the other side of the border. My email inbox was inundated with a wide variety of views and comments, some of which were quite unsavoury and abusive. However, the silver lining is that there were many voices from the other side that called for regional cooperation and finding alternative solutions to mindless jingoism. Most Pakistanis, while disagreeing with my interpretation of partition, expressed their sadness at the Mumbai mayhem and reiterated that a war had to be avoided at all costs.

The media factor has been much analysed over the past few years. As a powerful player in the game, the role of Indian, and to a great extent, Pakistani media industries has been far from satisfactory. As another formal institution with charitable rhetoric, it is emerging as yet another tool for reinforcing conformity, boundaries and the famed refuge of the scoundrels.

Media polls with shady sample sizes are confirming that the ‘public’ in India wants revenge thus isolating the sensible Indian leadership that has tried to undo the legacy of the past. Similarly, the prediction of surgical strikes and eliminating the so-called hideouts for terrorists in Pakistan is a magic bullet that would create a terror-free region. Nothing could be farther from reality, if only the lessons from US misadventures, bloody at that, are kept in view. Aggression and violence breed further violence. The relative degree of failures in Iraq and Afghanistan are rude reminders of how the neo-con, or its ideologically equivalent Hindutva strategy, is bound to create more problems than solving anything. (more…)

Raza Rumi

The dastardly attacks in Mumbai have irritated the old wounds and replayed the familiar, jingoistic tunes across the Indo-Pak borders. The Pakistanis, clamouring for friendship with their larger and problematic neighbour, have condemned these attacks in no uncertain terms. Who could be a worse victim of terrorism than Pakistan in these extraordinary times? Yet, the Indian media and sections of its establishment are quick to involve ‘Pakistan’ as the key perpetrator of the terror regime. This has obviously angered some and allowed a few Cold-War practitioners to call for self-defence and fighting with India till the last. The truth is that much of Pakistan does not want war. Hopefully, the Indian citizens are also not looking at war as a solution, or so it seems.

It is almost a cliché to state that war is not a solution to the current imbroglio despite the hysterical calls by the Hindu right to ‘neutralise’ Pakistan. The saner elements in India have already pointed to the implicit and deep-seated issues of misgovernance, short-termism and the mess of Partition that were neither carefully deliberated nor rectified during all these decades. The non-state actors in both India and Pakistan have gained ascendancy due to the power distance of the Raj induced steel-frame structures of governance. If there are dozens of districts in India that operate beyond the writ of the formal state, there are areas in Pakistan that are not just outside the scope of the formal state but in a state of rebellion due to the war on terror. (more…)

My piece published in the Friday Times

	The interior of Data Darbar
	The grave of the saint
	Outside the shrine,
	The shrine at night
	Perhaps the greatest of the experiences at Data Darbar is to find oneself connected to a stream of humanity, shoulder to shoulder, with a shared sense of spirituality that cuts across ethnicity, sect, ritual and even religion at times. Despite the mayhem, the serenity of the place is soothing
	“To traverse distance is child’s play: henceforth pay visits by means of thought; it is not worth while to visit any person, and there is no virtue in bodily presence”

Last week, accompanying a visitor from the Mecca of Sufis, Delhi, I reconnected with the Data Darbar or the royal pavilion of the great saint of Lahore, Ali bin Usman Al Hajveri. This shrine is the oldest and perhaps the most vibrant cultural marker of the past one millennium in Lahore. The title of Ganj Bakhsh was bestowed by the saint of the saints Khwaja Moin ud din Chishti of Ajmere, whose ascendancy in the Chishtia Sufi order is recognised by all and sundry. Pilgrimage to Ajmere by itself is a matter of spiritual attainment for the majority of Muslims in the subcontinent. It is not difficult to imagine then what the stature of Lahore’s Data Darbar is in this esoteric yet real and lived Islam in South Asia. While Khwaja Moin ud din Chishti honoured the Lahori saint with the title “bestower of treasure,” ordinary folk on Lahore’s streets were more direct by naming the saint as Data, the one who facilitates the fulfilment of aspirations.

Living nearly 11 centuries ago, Syed Ali bin Usman Al Hajveri was not a Lahori but a resident of Lahore’s cultural step-cousin, Ghazni, until he arrived in India and wandered in northern India before settling in Lahore for the last 34 years of his life. This was the time when mystics from Central Asia, in their constant urge to discover new vistas of spiritual exploration, started to travel and settle in different parts of the Indian subcontinent. It remains a mystery as to why Data Ganj Bakhsh would have chosen Lahore as the final stop in his life long journey. Perhaps the secular interpretation could be that Lahore was an inevitable stop over for all the Central Asian and Turkic caravans and armies and provided the right kind of environment for a foreign mystic to amalgamate into. A little before Ganj Bakhsh’s arrival, Lahore had been resurrected from the earlier ravages of time by the Ghaznavid ruler Mahmood and his son Masood.

Lahore’s fame had also spread deep into the rugged, mountainous climes of Central Asia. Its old fortified city, the banks of a gushing river and the motley collection of artisans, masons, artists, poets and musicians were all too well known.

During the 34 years of his Lahore residence, Ali Hajveri became the most revered of dervishes whose inclusive and tolerant mystical path attracted the majority of its non-Muslim population. Let us not forget that the non-Muslim population was also a subject of a pernicious caste hierarchy where access to templar gods and clerical blessings was denied to a good number of the population. This was the beginning of a centuries’ long process of peaceful conversions. Islam’s egalitarianism and its larger message of equality before God was quite a magical idea for many, not to mention that the Sufi path did not require conversion per se. This is why Data Darbar has been a hub of inter-communal quests for spiritual attainment.

Other than that, Ali Hajveri’s important contribution to the corpus of documented mystical thought is the treatise that he authored and left for posterity. Known as Kashf- al- Mahjub, or “Unveiling of the Hidden,” it is a monumental document striking for its communicative tone and systematic way of discussing mysticism.

Through the dynasties that were to follow Mahmood Ghaznavi’s controversial military campaigns, the primacy of Ali Hajveri’s shrine continued. Its centrality to the evolution of Muslim rulers meant that the origins of Islam were paradoxically not rooted in the capture of power. Voluntary conversions at Sufi khanqahs and dergahs were a constant process. The Sultans of Delhi and the Moghuls were all enamoured by the mythical might of the saint, and while the imperial grandeur continued, the ordinary Lahoris had already renamed Lahore as “Data ki Nagri”- Data‘s city. Khawaja Moin ud din Chishti undertook 40 day long meditative exercises at this shrine before he moved to Ajmere to carry on the Sufi mission of spreading love, tolerance and harmony and of re-emphasising the indivisible equality of man. The Moghul prince and heir apparent Dara Shikoh, like his great-grandfather Akbar, was also a true devotee of Data Ganj Bakhsh.

The decline of the Moghul Empire did not impact the energy of the shrine. In fact, the formidable Punjabi leader, Maharaja Ranjit Singh, like his predecessors, invested in the upkeep and expansion of the shrine complex. The rulers dare not afford the wrath or displeasure (more…)