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A message from Nizamudddin Dargah

I have never met Marta but the attachment to Nizamuddin Dargah has bound us for years. Yesterday I got this email and beautiful photographs from Marta Irene. Marta herself suffered a major accident in recent years and survived.
Human connections… RR

 

 

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March 27th, 2016|Arts & Culture, Sufism, Sufism and Sufi poetry|0 Comments

Why fanatics of today would not have spared Kabir

The murders of rationalists and threats to writers, negate what was achieved through centuries of cross-cultural exchange and intellectually robust reformist movements.

  • “Friend
  • You had one life
  • And you blew it”

Encountering Kabir in Ithaca, a small town in upstate New York, was an unreal experience. The occasion was a reading of new translations of […]

Militancy in Sindh: End of our plural culture?

The recent carnage in Shikarpur has come as a shock for many Pakistanis.

Rural Sindh, invisible from the view of Punjab and Karachi obsessed media rarely makes news unless there is a major political rally or the images of dying children that can enable some quick political point scoring.

For the past decade, the land of Sufis […]

Farzana Parveen and the death of the state

Farzana’s brutal murder represents all that is wrong with us.

It has become a useless routine to condemn the most ghastly acts of violence and injustice in Pakistan. For many, these are daily occurrences and thus the levels of desensitisation have grown. So has the brutalisation of society, when it adapts to some bare […]

Karbala and the Imam Husayn in Persian and Indo-Muslim literature – Schimmel

Thanks to a friend on Twitter I rediscovered this essay by the great Annemarie Schimmel which I had read in the pre-internet times. The essay entitled Karbala and the Imam Husayn in Persian and Indo-Muslim literature is a remarkably panoramic review of how the themes of martyrdom and sacrifice are central to Islamic faith and Sufi principles. Schimmel looks at the older Persian poets, traces the evolution of Karbala motif in Sindhi Sufi poets such as Bhitai and later Urdu poetry of Ghalib. The essay moves to Iqbal and the commentary by Schimmel is most insightful as it puts his poetry and vision in the spiritual perspective. I hope this is widely read and popularised for this view is essential to countering the popular, ideological narratives on appropriating his poetry for Islamist ascendancy and hypernationalism in Pakistan.

***
 I still remember the deep impression which the first Persian poem I ever read in connection with the tragic events of Karbala’ left on me. It was Qaani’s elegy which begins with the words:

What is raining? Blood.
Who? The eyes.
How? Day and night.
Why? From grief.
Grief for whom?
Grief for the king of Karbala’

This poem, in its marvellous style of question and answer, conveys much of the dramatic events and of the feelings a pious Muslim experiences when thinking of the martyrdom of the Prophet’s beloved grandson at the hands of the Umayyad troops.

The theme of suffering and martyrdom occupies a central role in the history of religion from the earliest time. Already, in the myths of the ancient Near East, we hear of the hero who is slain but whose death, then, guarantees the revival of life: the names of Attis and Osiris from the Babylonian and Egyptian traditions respectively are the best examples for the insight of ancient people that without death there can be no continuation of life, and that the blood shed for a sacred cause is more precious than anything else. Sacrifices are a means for reaching higher and loftier stages of life; to give away parts of one’s fortune, or to sacrifice members of one’s family enhances one’s religious standing; the Biblical and Qur’anic story of Abraham who so deeply trusted in God that he, without questioning, was willing to sacrifice his only son, points to the importance of such sacrifice. Iqbal was certainly right when he combined, in a well known poem in Bal-i Jibril (1936), the sacrifice of Ismail and the martyrdom of Husayn, both of which make up the beginning and the end of the story of the Ka’ba. […]

November 24th, 2012|Religion, Sufi poetry, Sufism|2 Comments

‘I belong to Ranjha’ – the syncreticism of Lahore’s Shah Hussain

Lahore, the ancient city of Loh, the age-old halt for invaders, is also the home to eclectic Sufis. Men and women who shed conventions and discovered newer planes of spirituality found a home in this city. The merging of centuries’ old Indus valley bastion – the Punjab and its primordial language – with core strands of Islamic Sufism was a unique moment in South Asia’s cultural evolution. And, no one can better represent the composite soul of Lahore than its poet and Sufi master Shah Hussain, whose identity has forever fused with his Hindu disciple Madhu Lal. Those who seek Lahore’s Mela Chiraghaan or Festival of Lights still frequent the 16th century shrine of Madhu Lal Hussain.

Shah Hussain’s father, Shaykh Usman, was a loom weaver, and his grandfather Kaljas Rai (Kalsarai) was a convert to Islam who gained the confidence of the state during the reign of Emperor Firoz Shah Tughlaq. Shah Hussain Lahori was born in 1538 AD near Taxali Gate, Lahore. His early religious education was followed by induction into the Qadiriya order by Hazrat Bahlul Daryavi at a very young age. As a devout Muslim in his early years, he gained a formal outward knowledge and imbibed the spiritual moorings of Lahore, including the blessings of Hazrat Usman Ali Hajvery, aka Data Saheb, whose shrine has guided scores of saints, fakirs and yogis for nearly a millennium.

Hussain’s grandfather Kaljas Rai (Kalsarai) was a convert to Islam who gained the confidence of the state during the reign of Emperor Firoz Shah Tughlaq

Mythological accounts suggest that at the age of thirty-six, while studying a commentary on the Quran, Shah Hussain was struck by a line which equated the ‘life of this world’ to ‘game and sport.’ He asked his instructor to explain the concept but his teacher’s response did not satisfy him. He is said to have interpreted this verse as a means to undertake sport and dance. It is said that Shah Hussain pursued dancing, sport and frolicking but his mentor Hazrat Bahlul Shah Daryavi was not alarmed as he thought his student was spiritually intact. […]

The sufi solution

“…The Chishti school of Sufism did not exclude any religion and gave way to a plural Indian identity. This is why the extremists in Pakistan, especially the Taliban, are against such devotional practices.” In 2010, the dargah of Baba Farid in Pakistan, another saint of this Sufi order, was bombed…”

This is a fabulous piece published in Livemint.com..

On entering, the white dome attracts your attention. It’s not the architecture or the gold centrepiece at its top. Nor the birds circling it. This dome seems to shape and consecrate every moment of this place. The fakirs (ascetics) near the ablution pool face it. So do the pilgrims in the marble courtyards. The Khwaja’s tomb is directly below.

The heart of Sufism: Pilgrims carrying flowers for Moinuddin Chishti.

The heart of Sufism: Pilgrims carrying flowers for Moinuddin Chishti.

Four months later, when Rajasthan’s desert winter has given way to the heat of June, the dargah will be filled with lamps. Its assembly hall, resounding with the sound of the qawwals’ harmoniums, will herald the 800th urs of Khwaja Moinuddin Chishti of Ajmer. Smaller groups of musicians will draw their own listeners within the various courtyards and sama (a gathering listening to mystical verse) music will echo in the streets. The terraces surrounding the dargah will come alive with their own qawwali gatherings and the last melodic strains will die only when the early morning prayer is called by the muezzin.

As the cliché about the intolerant Muslim refuses to go away, as Sufism remains anathema to a section of Muslims, what is the significance of South Asia’s most important Sufi shrine? […]

February 14th, 2012|SouthAsia, Sufism|4 Comments