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THE KING and the GURU in EARLY HINDI SUFI POETRY Sufis Came

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THE KING and the GURU in EARLY HINDI SUFI POETRY Sufis Came THE KING AND THE GURU IN EARLY HINDI SUFI POETRY Sufis came to India with the advent of Islam in the Indian subconti- nent in the late twelfth century. Mahmud of Ghazni in twelve or more successive raids between A.D. 1001 and A.D. 1027 ravaged and plundered the country as far as Gujarat in Western India and as far as Kanauj in the east. But his only permanent settlement was at Lahore where he left a governor who administered the outlying provinces as best he could1. Later Muhammad Shihabuddin Ghuri advanced into the Indian sub- continent and conquered Multan in A.D. 1175-76 and Punjab in 1186. Subsequently he defeated P®thviraj, the ruler of Ajmer and Delhi and a leader of Hindu Kings in 1192 in Tarain (Taraori)2. This victory gave Muhammad Ghuri, Hansi, Sammana and all Northern India to the gates of Delhi3. Two years later he attacked the kingdom of Kanauj and defeated its ruler Jaycandra at Chandavar (near Etawa in UP)4. By the year 1206 practically the whole of Northern India from Ravi to Assam was under Turkish domination5. Sufi Saints entered India at almost the same time as Islam established itself in Northern India. Shaikh Muinuddin Chishti 6 came to Ajmer before the second battle of Tarain (A.D. 1192) and he laid the foundation 1 Murray T. TITUS, Indian Islam, Delhi (reprint) 1979, p. 6 (originally published in 1930 by Oxford University Press). 2 Tarain or Tarori was between Karnal and Thanesar. 3 Cf. Vincent SMITH, The Oxford History of India, Oxford 1970, p. 234. 4 K.A. NIZAMI, Some aspects of Religion and Politics in India during the thirteenth century, Bombay 1961, p. 78. 5 This was the year when Muhammad Shihabuddin Ghuri was assassinated. As he marched towards Ghazni in march 1206 (A.H. 602) he was stabbed by an Ismaili fanatic at Dhamiak, a camping ground now in Jhelam district. The Oxford History of India, p. 236. 6 Shaikh Muinuddin was born in or about 1141 A.D. in Sijjistan in Iran. He came to India in 1192 A.D. and spent most of his time in Ajmer. He died in March 1235. For details see KHALIQ AHMAD NIZAMI. Some aspects of Religion and Politics in India during the thirteenth century, Delhi, Asia Publishing House, 1961, pp. 182-183, also Simon DIGBY, Tabarrukat and Succession Among the great Chishti Shaykhs of the Delhi Sultanate, in Delhi through the Ages, ed. R.E. Frykenberg, Delhi, Oxford University Press, 1986. 198 S.M. PANDEY of the Chishtiya sect in India. Before Muinuddin Chishti only one important saint Hujwiri (Data Ganj Bakhsh)7 had come from Ghazni and settled in Lahore. He was a great saint himself but he did not establish any order or sect in Inda although his treatise on Sufism Kashf ul Mahjub was a reference book for all Sufism. Shaikh Muinuddin Chishti and his eminent disciples and successors such as Bakhtiyar Kaki (d 1235), Shaikh Fariduddin Masud Ganj-i Shakar (Baba Farid) (A.D. 1175-1265), Shaikh Nizamuddin Auliya (A.D. 1237-1325), Shaikh Nasiruddin Chiragh-i-Dihli (d 1356) popularised the Sufi movement in India8 and gave incentive to many Muslim and Hindi poets who wrote Sufi romances in Hindi. Many important Hindi Sufi poets belonged to the Chishtiya sect but there were other Sufi sects who produced Hindi poets including Suhrawardi, Mahdawis9 and Shattari sects10. 7 Hujwiri Abu}l Hasan Ali ibn uthman Al jullabi Al Hujwiri, the author of the earliest treatise on the life and doctrine of the Sufism Kashful Mahjub (the Discovery of the Hidden) was born in Ghazna but he spent all his life in Lahore and also died there A.H. 465-1072-73 A.D. 8 For the history of the Chishtis see KHALIQ AHMAD NIZAMI, op. cit., pp. 182-183. Also ATHAR ABBAS RIZVI, A History of Sufism in India, Delhi 1978, Vol. 1, pp. 114-188, Vol. 2 (1983), pp. 264-318. 9 Mahdi, a guided one, twelfth Imam of the Shiah expected to return in order to purify Islam. In India traditions regarding the Mahdi received considerable popularity during the reign of Sultan Firuz Shah Tughluq (1315 A.D.-1388 A.D.). A man named Rukn who claimed no schooling or instruction from anybody claimed to be Mahdi-i-Akhir uz-Zaman (Mahdi of the last days) and to be endowed with the inspired knowledge. He was beheaded along with his followers, disciples and associates by Firuz Shah Tughluq. Later Saiyid Muhammad of Jaunpur declared himself to be a Mahdi. He was born in Jaunpur in 1443 A.D. during the period of Mahmud Sharqi (1436 A.D. – 1457 A.D.). Mahadwi movement was a revivalist or reformist movement in Islam. Malik Muhammad Jayasi, a famous Sufi poet of Hindi, belongs to this tradition. For a detailed study see ATHAR ABBAS RIZVI, Muslim Revivalist Movements, Agra 1965, pp. 47-133. 10 The only orthodox sufi order which seems to have borrowed elements directly from Yoga in India and possibly other forms of Hindu mysticism was Shattari probably linked in its origin with the Bistami order. The followers of the Shattari order lived in forests like the yogis, on a frugal diet of fruits and herbs and subjected themselves to hard physical and spiritual exercises. Shaikh Muhammad Ghauth was an important sufi personality of this order who died in A.D. 1562. For details see AZIZ AHMAD, Studies in Islamic Culture in Indian Environment, Oxford 1964, pp. 137-138; see also KHALIQ AHMAD NIZAMI, The Shattari saints and their attitude towards the state, in Medieval India Quarterly, Aligarh 1950, vol. 1, no 2, pp. 56-70. Manjhan, the author of the Sufi romance Madhumalati (1545 A.D.) belonged to this sect. THE KING AND THE GURU 199 The Suhrawardi sect in India was founded by the disciples of Shaikh Shihabuddin Suhrawardi (A.H. 587 & A.D. 1191) who migrated to India due to the Mughal devastation. Shaikh Jalaluddin Tabrizi, Qazi Hamiduddin Nagawri, Saiyyid Nuruddin Mubarak Ghaznavi, Maulana Majduddin Haji, Shaikh Ziauddin Rumi were some of his celebrated disciples and khalifas (successors) in India11. Suhrawardis produced a very important poet in Hindi called Kutuban, who wrote Miragavati (1503 A.D.) a very well known work in Hindi literature. About a dozen Sufi romances were produced by Muslim poets in Hindi. These Hindi poets chose mostly Indian tales and introduced Sufi elements of love and beauty into them, following the models of the Persian poets Nizami (1142-1203)12 and Amir Khusrau13. These poets composed long narrative Mathnavis or romances in which Persian classical traditions were intermixed with Indian classical and folk traditions. The earliest poet in this tradition was Maulana Daud who composed the Candayan on the basis of the Lorik Canda tale, sung by Ahir singers in Northern India14. 11 For a detailed study see K.A. NIZAMI, Some Aspects of Religion and Politics in India during the thirteenth century, Delhi 1961, pp. 220-229. One of the important Shaikhs of this sect was Shaikh Bahauddin Zakariya who was born in Kotaror (Multan) in 1182-83. He died in Multan in 1262. He had seven sons and a very large number of disciples all over Multan and Sindh. 12 Nizami Ilyas b. Yusuf Nizami was born in Ganja (now Kirovalbad) in 535 A.H. (1141 A.D.) is generally supposed to have died in A.H. 600/1203 A.D. but according to Y.E. Bertels there are grounds for favouring any date up to 1211. We owe the correct date to A.A. Aleskar Zade who discovered an old tombstone bearing the date 4 Ramadan 605/12 March 1209 on the actual spot. For hundreds of years pilgrims have visited Nizamis Mausoleum as if it were the tomb of a saint. Cf. Jan RYPKA, History of Iranian Literature, Dordrecht (Holland) 1960, p. 210. 13 Amir Khusrau Yaminu}ddin Abu}l Hasan Amir Khusrau Dihlavi was born in 651/1253 A.D. in Patiali in Eta district of Uttar Pradesh and died in 725/1325 in Delhi. Throughout the whole of his literary career he took part in court life as a panegyric poet under successive rulers and dynasties, constantly adapting himself to contemporary trends. He did not give up his place at court when in A.H. 671/1272-73 he became Murid to the widely renowned Holy one of Delhi. Shaikh Nizamuddin Auliya of Chishti order. The significance of the Indian poet to Persian literature rests in his suggestive romantic epic poetry and especially in his khamsa wherein he adopts all Nizami's themes such as Layla o Majnun, Makhzanul Asrar, Khusrau o Shirin, Haft Paykar and Iskandarnama. 14 For details see S.M. PANDEY, The Hindi Oral Epic Loriki, Allahabad 1979 (intro- duction p. 21). 200 S.M. PANDEY Important Sufi poets in Hindi Maulana Daud Maulana Daud's date of birth is not known. His only work Candayan refers to ∆almau, a small town in the Raibareli district in Uttar Pradesh. The date of the composition of Candayan is A.H. 781/1379 A.D.15. The poet refers to his contemporary King Firoz Shah Tughluq16 and mentions his own teacher Shaikh Zainuddin17 who was a disciple of Shaikh Nasiruddin Chiragh-Dihli18 a famous Sufi Saint of the Chishtiya sect. The poet says: «It was the year seven hundred eighty-one when the poet composed this sweet poem. Then Shah Firoz was the king of Dilli and his vazir was called Jauna Shah19. His city ∆almau is beautifully situated and a fort stands above the city and the river Ganga flows below it»20.
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