by MM Ali — THE NIZAM AL-Dm AWLIYA’ MODEL. Muhammad Modassir Ali*. “It is through the inward development of personality that individual human beings are able to
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SPIRITUAL VALUES AND WORLD PEACE: THE NIZAM AL-Dm AWLIYA’ MODEL Muhammad Modassir Ali* “It is through the inward development of personality that individual human beings are able to perform those creative acts, in the outward field of action, that cause the growth of human s~cieties.”~ Irrespective of what Professor Toynbee meant by ‘inward development’, I take it to mean ‘spiritual development’ A focused understanding of spiritual values, or spiritual development for that matter, necessitates an insight into what we mean by ‘spirit’. The English word ‘spirit’ is derived from the Latin spiritus meaning ‘breath’ and ‘wind’. Now wind is that which can not be seen or perceived except through the effect that it creates such as the blowing ol leaves or the fluttering of a flag. Similarly, we distinguish between a living body and a dead corpse by pointing out that there is this invisible thing which we call spirit and which pervades the former and is absent in the latter and thus may be termed ‘the source of life’. It is not coincidental that this invisible thing is called rub in Arabic deriving lrom the same root word (RWI-I) as rib meaning ‘wind’. In the Islamic tradition, particularly in Persian language, another word that is used as a synonym for rib is ma% literally ‘meaning’. Thus spirit is that which is a source of life as it governs the body as well as that which provides meaning, wholeness and coherence to it, “possesses inwardness and interiority, and is identified with the real-and therefore * Assistant Professor, Department of Comparative Religion, Faculty of Islamic Studies (Usuluddin), International Islamic University, Islamabad, Pakistan. See Khaliq Ahmad Nizami, State and Culture En Medieval India (New Delhi: Adam Publishers & Distributors, 1985), p.179, quoting Arnold Toynbee, A Study of his to^, abridged edition, p.212.
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also, from the Islamic point of view-permanent, and abiding rather than the transient and pa~sing.”~ So much for the literal meaning of the word ‘spirit’. Of the various intellectual schools of Islamic thought, those that have made pioneering efforts to understanding the world of spirit are the philosophers, rntrtakallirniin and Sufis. It is however, the Sufis – to hazard a platitude – who have made the most insightful, penetrating and far reaching contribution to the study of the spirit and all pertaining to it. No study, therefore of the links that ought to exist between spiritual values and world peace would be worthwhile without making mention of the Sufis. TaSawwuf or Sufism, as it is more popularly known to the English speaking world, is the esoteric and spiritual path of Islam. Fortunately, it is not the kind of esotericism which so often divorced from external forms, falls into the abyss of modern forms of spirituality. It, rather, is so harmoniously fused with the exoteric teachings of Islam that both work in a complementary fashion. The last few decades have seen a consistent rise in the works dedicated to the study of Sufism, its origin, development and impact with the result that one could hardly venture to say anything excitingly new about it. What needs to be emphasized, however, even if it runs the risk of simply repeating an all too well known fact, is the ethical character that pervades the whole of l’asawwuf Imiim Qushayri (d.465 AH) for instance, narrates on the authority of Al-Kittiini (d.322 AH): Sufism is moral conduct; He who improves his moral conduct further, advances in his taSawwuf7 The whole thrust of upholding moral conduct is the realization of peace; peace with oneself i-e., with ones body, mind and spirit, with ones neighbours, ones community, ones society and peace with ” See Seyyed Hossein Nasr (ed.), Encyclopaedia of Islamic Spirituality (Lahore: Suhail Academy, 2000), vol. 1. p. xvi-xvii. Also see William Chittick, The Vision of Islam (Lahore: Suhail Academy, ZOOS), pp. 93-98. See ‘Abd a!-Karim al-Qushayr~, Al-Risdah Al-Qushayriyyah, Urdu trans. by Dr Pir Muhammad lrlasan (Islamabad: Islamic Research Institute, 1988), p.512.
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humanity at large. Where this peace is not being achieved, it can conveniently be conjectured that spiritual and therefore moral values are being compromised and tampered with. The question that needs to be asked at this point is, how this peace, which seems to be getting ever so elusive that one is almost inclined to pronounce it utopian, is to be achieved in practical terms through the realization of spiritual values. In a bid to answer this pertinent question, I have taken Shaykh Nizim al-Din Awliyii’ as a role model. Why he of all the people? The answer to this question would unfold with the unfolding of his saga in the pages to follow, but briefly: It is generally believed that rifts, wars and differences arise mainly out of misinformation, misrepresentations and communication gaps. Should these be resolved or minimized, it may be expected that differences would naturally dissipate. However, modern times have ironically proved the exact opposite to be equally true with the result that never before has the crisis of peace been as strongly felt as it is today. Flow of information has increased, more and more people are travelling from one point of the globe to the other giving rise to pluralistic societies, communication gaps between peoples and nations are decreasing as globalization is allegedly bringing them closer and it is becoming ever more difficult to misrepresent others for fear of being seen live by millions of people. As a result of all these changes, it could have been expected of man to naturally snuff out mutual differences and thrive peacefully learning from his past mistakes and assiduously working for a better future. But this was not to be. Pluralism, instead of prompting man to move from narrower concentric circles to wider ones, and to learn newer lessons of brotherhood, fraternity and mutual respect and understanding, has lead to disastrous results. It has rendered peaceful co- existence an existential sham. It would do well at this stage to look back into the archives of history and study those societies which have experienced social and religious pluralism and yet been at peace with themselves. Shaykh Nizim al-Din Awliy~’ happens to be living at one such juncture of history when Muslims, although a tiny minority, had taken substantial control of North India and yet were rubbing shoulders with Hindus at almost every level of the society. Perhaps at the political level they were viewed as outsiders and maleechas. Hindus might also have been forced into entering into treaties of peace with the
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Muslims. But such a peace is always shattered the moment there is an opportunity which presents itself for one to throw the yoke of political and social subjugation aside and acclaim his freedom. It would not have been possible for Muslims to survive for ten long centuries in India had there not been other factors involved in placating the Hindus on account of their several defeats at the hands of Muslims. Of these factors, perhaps one that concerns us most here is the gradual rise in the number of Muslim Sufis pouring into India as a result of the Mongol invasion of Muslim lands from the 13″‘ century onwards. Actual peace between Muslims and Hindus was achieved at the hands of these spiritual masters and Shaykh Niziim al-Din Awliyii’ was one such master. What was it about him that made him an ambassador of peace, not only for the Muslims, rather for the indigenous population of India as well? What was it that made him equally adorable and respected by the rich and the poor, the king and the peasant, the elite and the commoners, the educated and the illiterate and the Muslims and non- Muslims alike is what we shall try to find out in the lines to follow. Muhammad ibn Ahmad more popularly known as Shaykh Niziim al- Din Awliyii’ was born in Badiiyun, India on the last Wednesday of the Islamic month of Safar in circa 642/1244. Both his paternal and maternal grandparents had originally migrated from Bukhara after it was invaded and burned down by the Mongols. He lost his father very early in his life and was reared as an orphan by his poverty stricken yet extremely pious mother. Shaykh Niziim al-Din would throughout his life recount the indelible impression his mother’s spiritual training had left upon his young self. He acquired his early education in Bad~yiin and among others was taught by Shadi Muqri’ and ‘Ala’ al-Din Usuli, both of whom he mentioned with the profoundest of respect in his later life.’ I am heavily indebted to two sources with regard to the life sketch and teachings of Shaykh Nisam al-Din Awliyii’. The first is Amir Hasan ‘A12 Sijzi’s Fawa’id al-Fu’iid. This is one of the most authentic malfiizat (literally, pronouncements and sayings) literature available comprising of shaykh Nizim al-Din’s sayings, anecdotes, aphorisms, conversations and other details pertaining to his life. The reason being that Shaykh Nizam al-Din had himself read parts of the malfiizat, approved of its contents
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I-Ie lived in Badiiyun for sixteen years and then proceeded to Delhi to complete his education. His life in Delhi was one of continuous struggle and toil against financial odds. Often there would be nothing to eat at home. On such occasions his mother would tell him: “Nizam al-Din! ‘I’oday we are the guests of Shaykh Nizam al-Din would always feel spiritually rapturous at these words and when several days would have passed without there being a shortage of food, he would long for these words and the ecstatic feeling that he felt after it.” In Delhi, he encountered some of the best scholars of his age and had the opportunity to study under some of them. His assessment of some of his own teachers speaks volumes of his own nature, his future bent of mind and spiritual attitude. To quote an example; one of his teachers was Khwaja Shams al-Mulk under whom the Shaykh had learnt forty sections of Maqiimiit al-Hariri. Balban (d. 686AH/1287AD) had appointed him on an important post and as a result he had collected considerable wealth. Later, he fell out of favour in the eyes of the Sultan and all his wealth was confiscated. When government officers came to his house to confiscate his property and belongings, Shaykh Niziim al- Din was at the Khwiija’s residence. The Khwiija was extremely grieved at the loss of his wealth and asked Shaykh Niziim al-Din to pray for its return. Shaykh Nizam al-Din was agonized to see his teacher so deeply in love with material wealth and lamented his state.” In Delhi, one of the Shaykh’s favourite teachers was Maulhii Kamd al- Din Ziihid under whose tutelage he studied hddith in particular Radi al- Din Hasan Siighani’s Mashiiriq al-Anw~r.’~ The Shaykh was also known and added some details himself. The second is Siyar al-Awliya’ by Sayyid Mubarak ‘Alawi lrmani popularly known as AmIr Khwurd. The Kirmani family had closely been associated with not only Shaykh Nizim al-Din Awliya’, rather his spiritual master Baba Farid &Din Ganj Shakar (d.664 AH/1265 AD) as well. For a detailed account on the authenticity of both these and other works on Shaykh Nizam al-Din Awliyii’ see Khaliq Ahmad Nizami, The Life and Time of Shaikh Nizamuddin Aulia (Delhi: Idarah-i Adabiyat-i Delli, 1991), pp.6-12. See Sayyid Mubiirak ‘Alawi Kirmiini, Siyar al-Awliya’ translated by I’jiiz al-ljaq Quddusi (Lahore: Markazi Urdu Board, 1980), p.224. lo Ibid., p.224. See Khaliq Ahmad Nizami, The Life and Time of Shaikh Nizamuddin Aulia (Delhi: Idarah-i Adabiyat-i Delli, 1991), pp.32-33 quoting Durar Nizami (MS). ” See Sayyid Mubarak ‘Alawi Kirmani, Siyar al-Awliya’, p.206
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lor his debating skills and had become quite popular among his fellow students as Nizim al-Din Bahhith (debater) and Nizim al-Din Mahfil Shikan (the crusher of academic assemblies).” Whcn Shaykh Nizim al-Din Awliyi’ was twenty,” he went to visit Shaykh Farid al-Din Ganj Shakar at Ajodhan (modern I’akpattan, Pakistan) and was initiated in the Chistiyyah silsilah (chain). On his initiation, he was given the following instructions by his spiritual mentor: 1- Never incur any sort of debt upon yourself. 2- Ensure the happiness of your enemy and give everyone his due share.15 It was these teachings which imprinted themselves upon the young heart of Shaykh Niziim al-Din Awliya’ and were to be the hallmark of his future life. At the tender age of 23, Shaykh Nizim al-Din was appointed khalqah (successor) by Shaykh Farid al-Din and told to proceed to Delhi where he was asked to shoulder the stupendous task of guiding people to righteousness. After moving from one place to another in Delhi, he finally settled in Ghiyathpur a suburb of Delhi then. Today it is situated in Delhi and is known as Niziimi Basti. Diy:’ al-Din Barani in his Tirikh-i-firoz Shiihi has tried to capture not without hyperbole though, the circumstances in which Shaykh Nizam al-Din Awliyii’ had been asked to work and here I will be quoting in summarized form from the Barani’s work. He says: “Sultan Mu’iz al-Din [Qayqabid (d.689AH/1290AD)] left the capital city and went and settled in Kay10 Kheri [a suburb of Delhi then1 where he built a beautiful palace within an exquisite garden on the banks of River Jamna. He then shifted to the palace with his aristocracy, his loved ones and workers. When the rich saw ” Ibid., p. 206. l4 Ibid., p. 206. 15 See Nithar Ahmad Firiiq~, “Introductionn to Amir Hasan ‘Alii’ Sijzi’s Fawa’id al- Fu:rrh-d translated by Khawajii tlasan Thani Niziimi (Lahore: Al-Faysal n.d.), p. 74. The text of the book starts from page 154. As a prelude to it, Professor has written a copious introduction on the life of Shaykh Nizim al-Din Awl$, Amir klasan ‘Ala’ Sijzi and his Fawa’id al-Fu’ad. In this case, he is quoting from a manuscript of Nafi’is al-An$& which are the malfust of Burhiin al-Din Gharib.
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from their evil ways, the Shaykh would ask them to repent again. Men and women, old and young, businessmen and the lay, slaves and servants, even the young children started praying Ishriiq (late morning, i.e. after the sun has clearly risen) prayers. The rich erected huts from Ghiyathpur to Delhi for those who wanted to pray, wells were dug and water was made available for the performance of ablution. People started discussing matters related to the performance of obligatory and supererogatory acts. Even the local amirs, armed csquires, clerical staff, sergeants and many of the king’s slaves became the Shaykh’s murids. There was hardly a locality where gatherings of pious people were not held; Sufi sama’ (songs of religious devotion) became common Even members of the king’s household became murids of the Shaykh. In general Muslims stopped discussing liquor, gambling debauchery, obscenities and indecencies. Amir Hasan ‘Ah’ Sijzi’s Fawii’id al- Fu’iid was much in demand as were some other books on tasawwuf and suliik (the spiritual path). The price of lotas (washing bowls for cleanliness from impurities) and Tasht (wash basin made of rubber) had increased manifold.”18 To cut a long story short, Shaykh Nizam al-Din Awliya’ spent the rest of his extremely eventful life in the precincts of Ghiyithpur. His khiinqah was thronged by people from all walks of life who had resolvcd to make peace with themselves and their Lord through his towering personality. The Shaykh had always had a feeble and frail demeanour and his constant fasts had taken their toll on his health as well. In his last days he once said to some of his close disciples: “I had decided to make Rafic lX See I>iya’ al-Din Barani, Tzrikh-i-Eroz Shrihi, pp.500-506. Amir Khwurd also quotes at length from Barani’s I5asrat Niimah where a discussion ensues between Barani (who owing to his elitist leanings was not too comfortable with the idea of the Shaykh according discipleship to all those who came to him) and the Shaykh in which the Shaykh described in much detail why he allowed all and sundry to be initiated into his discipleship. The summary of the whole discussion was that the Shaykh was aware through his close and trustworthy disciples that most of those who became his disciples recanted from their evil ways and took to prayers and repentance so why should he hold back his discipleship from them. See for more details Amir Khwurd, Siyar a/-Awliya’, pp.542-545.
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al-Din’s brother, Taqi al-Din Nuh my heir but he passed away. Now I make Rafi’ al-Din my heir. He shall take care of my kbanqab and darweshes therein after me. When we heard this we all started crying. Thcn the Hazrat kept his hands on both Rafi’ al-Din’s shoulders and said: “Son! Never preserve anything in the evening for the next morning and never takc revenge from your enemies.”” According to Amir Khwurd even as he lay on his death-bed, he called his would be successor Nasir al-Din Mahmud (more popularly known as Chirigh-i- Delhi), prayed for him and advised him to keep feeding the poor because that was the ‘hallmark of our predecessors’.20 Moreover, he called all his relatives and pointing towards Iqbal, his foremost servant, told them: “If he withholds anything at home and does not distribute it among the poor, he would be responsible on the Day of Judgement.”” On the lgth of Rabi’ al-~khir 725AH corresponding to 3r” April 1325AD, Shaykh Niz5m al-Din Awliy5′ breathed his last after a prolonged sickness. In the lines to follow, we shall cast a quick glance at the Shaykh’s cardinal teachings which in our humble opinion if disseminated among world nations would render the world a much happier place to live in. Dr. Khaliq Ahmad Nizami has correctly pointed out that “the Shaykh’s moral and spiritual teachings centred around three basic ideals: ” See Khawija Sayyid Ijasan Nizimi, Niziimi Bansri (Dehli: Khawiija Awlad Kitab Ghar, 1960), p.330. This book is basically an incomplete translation of Raja Kumar Har Dyo’s Chehel Rozah (literally, forty days). Raja Kumar Har Dyo was a prince of the Deccan city of Dyo Gir. Me had embraced Islam at the hands of Shaykh Nizam al- Din Awliya’ and was named Ahad Ayaz more popularly known as Khwija Jahan or Ahmad Jahan Wazir. Chehel Rozah comprises of his memoirs from the time the author meets Amir Hasan ‘Ala’ Sijzi during one of his campaigns to Dyo Garh until the death of Shaykh Nica~n &Din Awliya’. The interesting thing about the book is its close collaboration with historical events as mentioned by Sijzi and Amir Khwurd. Since the author rose to political importance during the life of Shaykh Nizim &Din Awliyia’ (in fact he would later go on to become the Prime Minister of the Muslim State oi India) he was able to provide a great deal of information which is otherwise wanting in the writings of Amir Sijzi and Amir Khwurd. Ibid., p.333. ” Amir Khwurd, Siyar al-Awliya’, p.275.
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1- To teach man the moral and spiritual significance of obeisance to the Lord of the Universe; 2- To bring happiness to human heart in this distressed and struggling world; and 3- To inculcate respect for moral values and reduce sin.”2′ Since Shaykh Niziim al-Din Awliy:’ was living in a society which was teeming with both Muslims and Hindus, it would befitting to observe the kind of treatment he accorded to individuals of both the communities and see how true he was to his ideals as mentioned above. We shall first consider the Muslims. On a more retrospective note however, and, sadly so, Muslim communities of the world today are as torn apart among themselves as they are in their relation with the ‘other’. Perhaps at times Muslims find themselves more truthful to, sincere with and accommodative of the ‘other’ than they would with other Muslims. If one keeps this phenomenon in mind, it becomes virtually senseless to talk of the Shaykh’s two pronged approach because what the Shaykh would have to suggest for the Hindus would stand true for the Muslims and perhaps vice versa. One of the most charming qualities of the Shaykh was that he strongly believed in teaching through anecdotes and stories. What should be kept in mind however, is that the historical authenticity and significance of these anecdotes was not as important as the moral lesson that was to be drawn from it. In the lines to follow, I am going to classify the Shaykh’s teachings into various headings but due to lack of space, it would not be possible to relate the anecdotes which the Shaykh so copiously mentions regarding each teaching of his. However, I would make mention of the sources where the anecdotes occur in the footnote. Shaykh Nizim al-Din Awliy3″s spiritual teachings On Obedience to God ” See Khaliq Ahmad Nizami, The I,+ and Time of Shaikh Nizamuddin Aul~a, p.91
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Shaykh Ni~im al-Din Awliyii’ said: “Obedience to God is of two kinds; lazimt (intransitive) and muta’addi (transitive). Intransitive obedience is that in which benefit is derived only by the person performing that act of obedience and it includes prayers, fasting, hajj (pilgrimage), zakat (almsgiving) and invoking the name of God. Transitive obedience is that in which benefit accrues upon others as well. The reward for this sort of obedience knows no limits and bounds. Moreover, sincerity is a condition for intransitive obedience to be acceptable to God, while no matter how you perform the transitive obedience you would be rewarded for it. And then the Shaykh related that once Shaykh Abu Sa’id Abu al-Khayr was asked: “How many paths lead to God?” He replied: “As a rule every particle of this universe leads to God, but no path is shorter and quicker than bringing peace to a man’s heart. Whatever we [the Sufis] have received, we did so through this way.” “Man should only busy himself with two things. Firstly, stay away from whatever act distances man from God. Secondly, bring peace to others’ hearts.”” On Spiritual Lifi In the 33”’ session of part 4, Amir Sijzi writes that the Shaykh started talking about famous scholars of past times. “Who knows where they went and what they did? Their fame is only due to their good conduct and dealing with people. This is the spiritual life and it is not easy to acquire. Shibli and Junayd lived long ago, yet [they live in people’s heart] as if they were only around yesterday or the day before. A11 this is because of their good conduct and dealing with people.'”” On another occasion, he said while talking about serving and helping others: “Man Kbadama Kbudima (One who serves shall be served).”25 In the 67″‘ session of part 4, Amir Sijzi says: “Today the Shaykh talked about pride and haughtiness. I-Ie related that once Umm al-Mu’minin ” Amir Khwurd, Siyar al-Awliya’, p.630-631. ‘4 Amir Idasan ‘Ala’ Sijzi, I.awaJidal-h’ad, p.408. ?’ Ibid., p.306.
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