Why Not Make it 100

By S. Sarwar. Malik

At times I regret purchasing a book, even when it costs merely a hundred bucks. Goaded by the consideration that the book is a 2018 local publication and writer belongs to Kashmir & above all attracted by the title ‘ Awliyai …’but after reading 20% of it, and shuffling some pages, here & there, I concluded that going for it didn’t really fulfill my purpose, entirely, but miniscule information it did yield.

The book gives sketchy details of 92 sages [commencing with Bulbul Shah (R.A):- who came to Kashmir in 725 AH & died in 727 AH, to Baba Abdullah Shah Gazi (R.A):- 10 ^th century Hijri]. It mentions Sayeed Ali Hamadani (R.A) and Shiekh Noor u Din Rishi (R.A) and Shiekh Hamza (R.A)and the rest (- including Baba Hardi Reshi & Baba Lateef Ladi Raina Reshi; the ‘neo-converts’) in order, but to my surprise, very conveniently forgotten LAL DED. Possibly the author doesn’t agree that she is one of the leading Icon/ one of the torch bearers of Kashmiriyet/ Tasawoff. She needs no introduction and excluding her seems an insult to mysticism itself. 

Thanks to Sir George Grierson who received the manuscript from Pandit Mukand Ram Shahstri in 1914 AD. Of course true researchers have to decide to what extent the unknown scribe’s manuscript can be trusted- given the time period Lalla Vaakhs took travelling from ‘ Lips To Paper’ and also their erstwhile journey in labyrinthine drossy memory boxes of fragile human skulls.  Of course one cannot disagree with Dr S.S. Toshkhani’s valuable opinion, saying “ to reclaim her authentic persona, we have no option but to discard the motivated myths and invoke the actual text of her verse”, yet permit me to add that “ de-Hinduising-efforts” have to be consigned to quagmire together with those who forget what conditioned her holy utterance: “ Mav Zaan Batte tou Musalmaan”, because LAL DED was either none of the two or better say she was both, in the same manner as all other true mystics are.  She was neither a “batta”(-frequently used in vaakhs, nor a ( hypocrite) Musalmaan (- “ unclean despite ablution”- of her vaak). She aimed her missives against both (-as was done to ‘deniers’ of Arabia). Lal Ded did not belong to any one creed. She had risen above these ‘LABELS’….had transcended compartmentalisation.

In passing let me remind readers about the assertion of Dr. R.K.Bhat, that ‘Hyound, instead of ‘Batte,’ though preferred by some today, wasn’t in usage in 14th century AD, as it is a derivative of the word ‘Sindhu’.

A true Kashmiri cannot show disrespect to any saint-be he Shah e Hamadaan or Shamsudin  Iraqi and at the same time we cannot allow our local saints like Nund Reshi –with whom our primary roots are linked, be relegated to an inferior podium. Same about LAL DED. In my mind’s screen there emerges the face of Justice Gowher (May his soul rest in peace in Janaah). *** 

Nearly two decades back, I got a chance to lay my hands on the Indian edition of a book, titled ‘ Studies in Islamic Mysticism’, written by the renowned scholar- Reynold Alleyne Nicholson;  originally in 1921, in which reader is acquainted with those Sufies, famous in East and worthy of being known to Europe. One is amazed by the vast knowledge the writer had, not excluding Dr. Iqbal’s Development of Metaphysics and the likes.   My interest in the subject is shared by many and in Kashmir Mysticism/Sufi-ism is a cherished topic in private lives. Also projected publically; of the motive behind we will not talk today. Some pull back to the pristine era while some consider mysticism as a natural growth of Islamic thought. Interesting it sounds, when a man who has read western philosophers writes ‘RE-construction of Islamic Thought’. Yes, my thoughts transport me to the arena of Dr. SIR Mohammad Iqbal.

Many amongst the previous generation had even the edge of being acquainted with Persian and Arabic languages but English knowing and tech savvy present generation has its own advantages, hence need not feel so disadvantaged. Information technology has brought huge libraries nearer to our desk. 

Nowadays shriller voices are raised that the Islamic world is divided. True, not one, nor two, nor a score but more than six dozen different schools exist who differ in interpretation. This sounds strange because all of them believe in Allah, in one Quraan, in prophet Mohammad ( s.a.w). All is not well, with the Muslim world, presently. 

No one can deny the role of Shah-e-Hamadan in converting a large number of local Kashmiris but it would be a great folly to harbour the notion that Islam didn’t exist in Kashmir prior to his arrival. Likewise Bulbul Shah wasn’t the first Muslim saint/ preacher. How can we forget Syed Hussain Samnani. Many more might have been around breathing – in the conducive mystic air of Kashmir- the Sharda Peeth of yore. 

It is true that Lall-e- Ded and Shiekh Noordin Reshi  are the torch bearers of Kashmiri literature, but the fact that the latter mentions “Miraan…Pillas & Zalka  Rishis” in his verses is a clear indication that Islam had penetrated this land of ours long before Bulbul Shah Qalander, Shah-e-Hamadan and Nund Reshi. Thus, not only the parents of Nund Reshi but many more had embraced Islam prior to the arrival of Shah-e-Hamadaan and true understanding of Quranic message coursed the veins of many Kashmiris, in mystic colour of an indigenous hue, of which, the notable Nund Reshi was an example.

History tells us that Arab Muslims had conquered Persia in the 7^th century. Mehmood Ghazni took Lahore in the 11^th century. Delhi was ruled by Khiljis (–the central Asian Turks), and that during the 14th century the cross-bred Tughlaks ruled there. How could life throughout North India escape the influence of Islam during these centuries? Was Kashmir impermeable and incommunicado? Isn’t it possible  that the un-deciphered rock inscription in Durbuk Ladakh could be of (Syrian-Aramaic or Nestorian-Mongolian script) Kublai Khan’s period? But let it not tarry us here.

If by any logic mysticism/monastic order of Sheikh Noor-u-Din Reshi seems unacceptable why should ‘Persian mysticism’ be portrayed as the lone approved face of Islam? What harm is there if research is done to unravel whether one of the overriding concern  of Mir Sayid Ali Hamadan’s advent in Kashmir was to take refuge from Timor’s tyrannical test “of riding the blazing metal horse; that he combined with the higher-purpose of proselytizing people of kashmir, in the colour of the ‘kubrewi’ mystic order l”.

Lall-e- Ded-the great Icon of Kashmiriyet, can proudly be considered as the saviour of Kashmiri language – who successfully warded off the potential threat of Sanskrit; and Nund Reshi’s strength should be acknowledged because this humble local saint navigated it through the Persian STRAITS and suffered detention during the reign of Sultan Ali Shah (1413-19 AD), for reasons not so clear. It sounds quite interesting when one reads what Late G.N Gauhar (Retired judge cum writer of Chadoora, Kashmir) says about “Khat e Irshad of Shah e Hamadan’s son, Mir Muhammad”- the untitled inscription on deer skin; said to be written in Arabic script, bearing (unusually) the seal and signatures of king Sultan Sikander (dated 1408 AD); wrongly construed as “Letter of Authority”, believed to be preserved as a ‘relic’ in Khanqahi moulla of Srinagar. Gauhar says it doesn’t mention that Sheikh Noor Din sought admission in their Kubrawi mystic order but specifically gives ‘expert-opinion( fatwa) that the Reshi practices of Nund Reshi(- believed belonging to the Owaisi order), was permissible. I wish prominent men among ‘the aitiqadi’s, who have access to the relics of the Khanqah, publish the photo of this Khat e Irshad, along with its verbatim English translation, in this newspaper.

This document indicative of Nund Reshi’s spiritual eminence, might have been necessitated by a controversy among the proud Persian proselytisers/ syeds/ulemas/missionaries, accompanying Mir Mohahammad or Mir Ali Syed Hamadani. It appears meetings (-perchance or arranged) with Nund Reshi were not courtesy calls but interactive sessions/debates. Now if mystic practices and words of these Kubravi saints recognised the need of absorbing local traditions why should the words and practices of Nund Reshi – that came to him naturally in the shape of “blood and Milk” be treated otherwise. The “Pundit” lobby- tirade by both Lall-e- Ded and Nund Reshi might have allied with some weaklings among these foreign-guests in manoeuvring Nund Reshi’s arrest in 1408AD. ***

True, very little is known about Lall e Ded’s life, said to be born somewhere between 1320 to 1355AD. Whether her husband ill-treated her, out of jealousy, or for her abnormal behaviour (remember Prof. C.L Sapru says ‘suspicious husband’), doesn’t matter much at this point of time, because it is an accepted psychological truth that women mystics, throughout the globe, have claimed a personal relationship with powerful (male) god/deity/prophet when presence of male authority (in the words of a leading lady of the valley) “in their worldly life was constricting.” Christian nuns, women Lamas and others, do have their personal reasons as well, that put them on the path of mysticism, at a crucial stage – that we can call their ‘Turning Point’. Doesn’t one vaakh mention “abuse and spit….slander, followed or preceded my steps…Lykh te thokkh…ninda.  Then the influence of the famous Kashmiri queen, Kota Rani on the women, in general, during/after her reign has not been studied by researchers till date, as far as my little knowledge goes, though Lall e Ded hints to the sweeping changes in Rani’s time, in a vaakh, “….Rajye pheri naa…”. It doesn’t matter if men like Jon Rajya didn’t mention Lall-e-Eshwari-Ded/Mouj.  Kalhana did the same in case of Abhinavguptapeed and Vasugupta.

Mystic experiences all over the world are astoundingly similar even when the languages employed appear different. The Kashmiri language, Lall-e-Ded used in 14^th century AD, is said to have assimilated numerous words from Shaivistic, Buddhist vocabulary – of course with many morphological and phonological changes. Here in Kashmir we out rightly rejected the theory of Semitic influence dating back to the pre-Christ era; research whereof was disallowed by our state for reasons known to few/ not made public. Learned ones may recall what they know about the ‘Crescent-Belt’ of yore and the effects it dispersed or flagged off.  

Claims of some Hindu on her ‘intellectual property’ and campaigning on the other side by some Muslims only proves how shallow their faith and understanding of mysticism is. Shallow is the allegiance toward LALL e MOUJ of these empty vessels. Why should the similarity of images and metaphors pointing towards devotional Shiv-ism (not Sufism) be made a slogan? Why do we forget that all religions have a meeting ground – which is called ‘Higher Mysticism’; described by the adepts of today as ‘an interface of mystic and post-Einstein-scientific-concepts? Lall e Ded is not much different from other Rishis and Bhakti saints who preceded or succeeded her. We have to remember that no polarisation existed between Kashmiri Hindus and Muslims in her time. The indigenous Rishi-ism made a tremendous impact on their collective psyche and both LALL e MOUJ and NUND RISHI breathed in the same air & exhaled the same notes from their fluted beings. Unpardonable however is the behaviour, resembling toddlers fighting to prove the others’ ‘beloved doll is inferior’ through the medium of fabricated tales, misinterpretations, apologetic stances and defensive posturing. The golden dictum says your freedom to stretch arms ends where somebody else’s nose begins. Hurting sentiments, deliberately, is a sin. Hagiology of Lall e Ded at least indicates veneration by lovers of course, expectedly, exaggerated. If we happily announce that Rup Rishi and Lakhyman Rishi were two Hindu disciples (out of 12) buried by the side of Nund Rishi at TSrar-e Sharief, why not gracefully accept the probability that Lall e  Ded is the Guru-  whom Nund Rishi called even “ sein Avtar” or at least his ‘senior contemporary’ about whom he said “Grant me God the grace and boon bestowed on Lalle”

If the VAAKH, “Why feel intoxicated by someone else’s wine…be overcome by Others faith” is at all authentic then the anecdote of her ( temporary or permanent) conversion at Shopian, after meeting Syed Hussain Samnani gains credibility, to an extent, though rebut by J.L Koul and Prof. A.N Dhar but to my mind the discriminatory words “ someone else’s/others faith” can’t belong to Lall e Mouj (- who believed in non-discrimination between Batte tou Musalmaan),though in popular sense they may specifically connote Persian eclectic theosophy or practices in contrast to indigenous mysticism followed by Lall e Ded & Nund Reshi. These words may most probably also connote that the experiential method is the real mode and just talking about someone else’s mystic encounters only puts the seeker on the path, at the most, but walk he must himself to reach the goal. Companionship matters but efforts have to be made by the seeker. This reminds me of a Persian couplet: (Mann gillay na cheez bodam/ wa laikin ba muddatt e hum e gul nishistam), rendition whereof could be: Humble and down to earth am I in reality; but yes (fragrance that you sense is because) I have been in the company of the rose.

Further is it right to rally for and against non-issues like the ‘tandoor anecdote’. Reversion to the original word Kathh (sheep) or Hakhurr (young bull) in the popular “nil e wathh”, shouldn’t become an issue. Likewise with ‘Spurious Vaakhs containing ‘haasil, yaar, tehsildaar etc.

One group drum beats that she was buried in 1392AD as per Muslim rites at Bijbehara; the other group talks about ‘Daah’. Some say she just turned into light. Shamas Faqeer asserts “Lall ascended to heaven like a cloud”. Such squabbles about her last rites – that too when related to the SEER who abhorred rites & rituals, don’t behove enlightened minds of true intellectuals. Remember, things not proved by scientifically-guided research lead to mistakes as have happened in the case of the burial-place of poet Mehjoor adjacent to the quarry that yields nothing but un-hewn stones. In lighter vein may I ask for how many years people addressed their faateh to Songstress Queen Habba khatoon and poet Mehjoor near the quarry, till M.Y Teng found that for former it had to be sent to the Basook, Bihar and for latter to Metrigam address?

 Much more than LALL Eshwari, is the status of our LALL MOUJ, in whom we see a fusion of Lalli (in blood & flesh) and motherly/cosmic spirit; a fusion of poetess and saint; a fusion of faiths and real founts of inspiration. So what if semantics and legends have got mixed up, winnowing is a fruitful exercise, even the simple pastorals know. She is OUR MOUJ- the symbol of Kashmiriyet and Culmination of an Era of Indigenous Mysticism. Adieu, dear reader.

Views expressed in the article are the author’s own and do not necessarily represent the editorial stance of Kashmir Observer 

• The author is a Srinagar based writer. He has written articles for newspapers for over two decades and has been a frequent contributor to Literary Journals. He has also authored “Jewel in the Lotus- Ladakh” and “Cries of a Thorn Bird” which are set to appear in print soon. The author is currently working on a Novel in English

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