He comes attended by ten million angels! This epic was so famous that Badauni, the celebrated chronicler, records in the Muntakhab al-tawarikh composed after CE that a Muslim preacher used excerpts from this epic during his sermons because of its ability to capture the hearts of his audience when sung by the sweet singers of Hindustan.
By the late fourteenth-century, Shah Muhammad Sagir, a pioneer Muslim poet of the Bengali language, had composed in his mother tongue the epic of Yusuf and Zulaykha, the first of many such works in Bengali.
Later, writing in their native language Sindhi, they used the heroine of the romance — and in keeping with the vir ahini convention it is always the heroine and never the hero — as the symbol for the soul longing for union with God through suffering and death. The heroine in these poems always searches for her lost beloved until she either finds him, or dies of thirst and heat in the mountains, or drowns in the river Indus. She becomes the parable of the seeking soul on the mystical path who, separated from the Divine Beloved, must undergo great tribulation and a painful purification process in her quest.
My body burns. With roasting fire I am consumed but make my quest. Parched am I with the Beloved's thirst Yet drinking, find in drink no rest Nay! The heroine becomes so sublime that her physical and external quest for her Beloved is transformed into a spiritual and internal one. As I turned inwards and conversed with my soul, There was no mountain to surpass and no Punhun to care for; I myself became Punhun Only while Sassui did I experience grief.
You are here
Without you, the world on the shore We shall not see again. And who but for you could govern In this way, Oh instrument of faith. Lalan says, no other such lamp will ever burn so. Many poets also turned to the world of nature and the countryside that surrounded them with symbols: from the swan that has a keen discriminating taste for pure pearls to the lotus flower that symbolises the preservation of purity in the midst of an uncongenial, sullied world.
Indeed, vernacular literature frequently condemns barren intellectualism and bookish learning as a means of approaching Allah. According to most vernacular poets, all the knowledge and scholarship in the world was useless in comparison to the experience of a person who has seen the Beloved. The rustic peasant-farmer felt reassured that he, too, his illiteracy notwithstanding, could enjoy a loving relationship with his God when he listened to poets declare that in the path of divine love, it was not necessary to read or write more than the first letter of the Arabic alphabet, the alif , with which begins the name Allah:.
They respire the breath of love and their veils have been lifted; O He.
Shah Wali Allah Dihlawi || Imam Reza (A.S.) Network
Hell and heaven become their slaves their faults they have forsaken; O He. Poetry in every vernacular language of South Asia extols the importance and the necessity of having a pir. He has a special relationship to God, that of wali , friend and, as perceived representative of the Prophet, could help the individual soul through all kinds of perplexities, material or spiritual. Not to have a pir was the greatest disaster, for, as a Bengali poet puts it:. When one who did not accept a spiritual teacher dies, Azrail [the angel of death] will take him And will force him to drink cups of urine; A filthy cap will be placed on his head, The angels will beat him with iron clubs, And drive him to hell.
The Sindhi poet Sachal Sarmast died describes the immanence of God thus:. While the extent of Hindu influence is debatable, what remains beyond question is the central role that the vernacular literary tradition accords Muhammad, the Prophet of Islam. Devotion to him is the hallmark of Islamic identity. The Punjabi poet Sultan Bahu, who has been considered by some as the prime example of a Muslim poet influenced by Hindu vedanta , says in this regard:.
This heart is burning with separation; it neither dies nor lives. Lalan, the Baul poet of Bengal, pleads to the Prophet:. I shall not find again a compassionate friend like you, You showed yourself, now do not leave, oh Prophet of faith. We all were inhabitants of Madina, But were as though in forest exile, Then from you we gained wisdom, We gained solace. Your cradle is like the sky chariot that the lord of the star-filled sky joyously rides Its frame is inlaid with gems so full of colour that they radiate sunlight as if lightning stolen from the sky.
Literatures of Islamic Reform in the Contemporary Period. Since the eighteenth century, Muslims in South Asia have experienced drastic changes in the manner in which they articulate their identity and the contexts in which they practice their faith. On the one hand, they have had to respond first to the loss of Muslim political power in the subcontinent and, later, to the creation of an Islamic state, Pakistan.
On the other hand, they have had to address a deeply felt need to find a cure for a widespread spiritual and religious malaise. From a literary point of view , the most prominent group of writer-activists in the nineteenth century were associated with Sir Sayyid Ahmad Khan died CE. He was also affiliated with the Tariqa Muhammadiyya.
Chapter Three. Codifi Cation And A ‘New’ Sober Path
He did not hold Western thought, in particular Western science, to be in fundamental conflict with Islam. Sayyid Ahmad Khan was a fairly prolific writer in Urdu and hoped to influence Muslims through his books as well as his journals. The most significant of these was the monthly Urdu periodical, Tahzib al-Akhlaq The Cultivation of Morals , also known as the Muhamadan Social Reformer , which revolutionized Urdu journalism.
Among the members of the movement were several important literati who wrote both Urdu poetry and prose to disseminate its ideas. The poem, which was recited aloud at conferences and boldly calligraphed on journals and newspapers, sharply attacked the evils prevalent in all segments of the Indian Muslim community. This theme was taken up by several reformist writers, including Nazir Ahmad died CE , one of the pioneers in the development of the Urdu novel.
Shah Wali-Allah and His Times
In other works he addresses the evils of polygamy and attacks the taboo in Indian society against the remarriage of widows, which he felt was contrary to the spirit of Islam. Notwithstanding their didactic and moralistic tone, his works were tremendously popular for their realistic descriptions of middle-class Muslim life. They also inspired similar works in other languages such as Sindhi.
In his major work, Huquq al-niswan The Rights of Women , he advocates complete equality between men and women. The reformist poetry of this poet-philosopher had such a powerful impact that he is counted among the most significant thinkers of modern Islam. He is also widely considered to be the spiritual father of Pakistan, as he was the first to advocate the idea of a separate Muslim homeland. In many ways Iqbal was also the inheritor of the ideas of Shah Waliullah and Hali whose poetic style he followed.
At the turn of the century he had become well-known for his Urdu poems expressing nationalist ideas, Hindu-Muslim solidarity and freedom for India. In lqbal went to Cambridge where he studied Hegelian philosophy, proceeding in to Munich where he received his doctorate for a thesis entitled The Development of Metaphysics in Persia. On his return to India, though he was offered a position at Aligarh, Iqbal preferred to practice law. These, like all his major philosophical poems, he chose to write in Persian, for he intended his ideas to reach an audience beyond the Subcontinent.
It is here that he reinterpreted the Persian mystical concept of khudi ego in a positive sense, articulating the dynamic role of the individual in society. His stress, here and in his other Urdu and Persian poems, was on activity and dynamism at both the individual and communal level. By this time his poetry was considered so important and had garnered so much attention, he was knighted in by the British monarch. That he and other poets such as Faiz Ahmad Faiz died CE could effectively use poetry as a medium to spread their ideas far and wide attests to the fact that literature, oral and written, continues to be a vibrant force in South Asian Muslim culture today as it has been in centuries past.
Ahmad, Aziz. Studies in Islamic Culture in the Indian Environment. London: Oxford University Press, Ahmad, Zubaid. Lahore: Shaikh Muhammad Ashraf, Asani, Ali.
- Dehlavi, Shah Waliullah;
- Precious Metals for Biomedical Applications.
- See a Problem?.
- Problems of Islamic modernism with spécial référence to Indo-Pakistan Sub-continent.
Bausani, Alessandro. Storia delta litterature del Pakistan. Milan: Nuova Accademis Editrice, Hyderabad: Sindhi Adabi Board, Mannan, Qazi Abdul. Mannan, Qazi Abdul and Selly, Clinton. My verse resembles the bread of Egypt—night passes over it, and you cannot eat it any more. Devour i.. In Stock Out of Stock. What's in the Box? Urdu Books. Tazkarat Al Nisaye Nadri.
Add to Cart. Add to Wish List. Compare this Product. Doosri Kitaab. A collection of Socio-Satirical stories on our day to day affairs and behavior of society Sitaron se agy Sitara. Tashqand say istanbul. Safarnama ibn Batuta. Tuzq E Babri. Qadam Zero Line Par. When the Body Says No. The Apprentice. All Categories. Product Compare 0. Show: 25 50 75 Sufism Its Saints and Shrines - by: John A Subhan Many of the earliest books, particularly those dating back to the s and before, are now extremel..
Related Shah Wali-Allah and His Times (A Study of Eighteenth Century Islam, Politics and Society in India)
Copyright 2019 - All Right Reserved