Kashmiri Sufi Poetry: Between Islam and Local Milieu

By Mushtaq Ul Haq Ahmad Sikander, New Age Islam 24 June 2023 Kashmiri Sufi Poetry: Shams Faqir & Wahhab Khar Text & Translation: Saltanat Farooq Publisher: Gulshan Books, Residency Road, Srinagar, Kashmir Year of Publication: 2022 Pages: 207, Price: Rs 1395 ISBN: 9788183395694 ------- Islam in Kashmir, was spread by the pacifist preaching of Sufis. Sufism in Kashmir, developed an indigenous trend and tradition that evolved as Rishism. The Rishis then were responsible for the popularity of Islam among masses, that over time became a movement that helped in the proselytization process. Sufism and Rishism is the spiritual and mystical path wherein a seeker relies mostly on gnosis and experiences, instead of following texts theoretically. These spiritual and mystical experiences are mostly expressed through poetry. Hence, Sufi and mystical poetry forms an important genre in mystical tradition of Islam. The Sufis and Rishis in Kashmir, mostly expressed themselves in local Kashmiri language. There is a lot of indigenous poetry in vernacular that needs to be translated in major languages of the world. Once these translations are available only then the world will be aware about the contribution of Kashmiri Sufis and Rishis to the mystical poetry. Also, many local nationalists and scholars, who worship the local Kashmiri language, turning it into an idol, while observing that Kashmiris have made original contribution to all genres of literature will stand corrected, dismissed, rebutted, vindicated or factually correct, true, honest and strengthened. Thus, there certainly is a need for a translation movement, but given the misplaced priorities, fake expertise, lack of support and publishing opportunities, this process could not materialize. Although, translations on individual levels have always happened and due to personal diligence of the translators such endeavours have been conceptualized, executed and bore fruit too. A new translation by a young scholar, Saltanat Farooq of two Sufi poets Shams Faqir and Wahhab Khar is an addition to such individual efforts. Shafi Shauq, a veteran scholar and critic in his Foreword, of the book observes correctly about the uniqueness of each translation, “Each translator has his own understanding of a piece of literature, provided it is genuine and the translator has the talent. The possibility of multiplicity of interpretations of a good work and the originality of the approach of the translator combine to produce a new rendering of merit.” In her Introduction, Saltanat writes about her translation as, “The present book is a humble endeavor of bringing before the audience, a brie life sketch along with the text and translation of some of the most renowned poetic pieces of Shams Faqir and Wahhab Khar.” (P-xv) The mystical path intends to unravel the secrets of the self, as it is based on pure experiences. Sufi poetry is conceived as a way of filling the void that separates human soul from the divine presence. It thus adds to the difficulty of translating such poetical experiences in a different language. There are no perfect equivalents between languages so perfection in translation is inconceivable. So, accommodation becomes inevitable in the practice of translation. Saltanat, is aware of these complexities, because translation is an artful skill. In her own words she describes how a translator should look like, “For a piece of translated poetry to look genuine, a translator needs to look into the conditions under which the author has written, to whom the poem is dedicated, that makes the author’s psychological situation explicit for the translator. In short, we can say, the process of translation is very difficult and hence the translator needs to be creative and knowledgeable enough to carry forth this important work on his shoulders. The translator of a poem must equate the author, the artist and be inspired from the poem. Only then, the translation of a poetic piece can come out to be lively. To be a translator is the most crucial responsibility on earth and the one who really can have the guts should move along this course of work.: (P-8) Saltanat also makes a huge claim, without substantiating the reasons for it. “After Lal Ded and Shaikh ul Aalam, the mystic trend in Kashmiri poetry diminished. A wide gap of almost two centuries in which the production of literature was meagre was witnessed owing to many socio-political reasons.” (P-13) So what were the real reasons responsible for the meagre production of poetry and literature? It was because their poetry was revolutionary in nature, it targeted the caste system, the religious clergy, the corrupt elite and intended to socially reform the society. The vested interests condemned their poetry, they were banished and persecuted. This persecution is manifested in the fact that the poetry of both Lal Ded and Sheikh ul Alam was not compiled and passed over for centuries through word of mouth. The trend to describe the Rishis as illiterate has been given legitimacy by the biographers and hagiographies. It adds to the reverence and aura of the Sufi, that despite being illiterate he or she was able to write such marvelous, academic, spiritual, mystical and scholarly poetry. The themes that they express in their poetry are Islamic in nature and certainly could not be used by them if they were not grounded in Islamic literature. Hence, most of them were well acquainted with Islam, its scriptures, history, culture and folklore. But these hagiographies written by the blind worshippers of these saints, to add more reverence and divinity to their personality seek to describe them getting all knowledge through revelation (Ilhaam), thus putting them on same pedestal as Prophets. This tend needs to be academically decimated, but Saltanat again repeats the same myth as she writes, “Though being illiterate, Wahab Khar rose to become one of the celebrated Sufi poets of Kashmir.” (P-18) Given his poetry and themes, it is difficult to believe that he was illiterate. Shams Faqir is following the tenets of Islam and Sunnah of Prophet Muhammad (pbuh). Wahhab Khar also believes Islam as the ultimate reality, while he engages with the themes of creation, different prophets and their message. The tussle between material and spiritual domains is the real test for any Sufi, while he passes through various stages, when traversing towards God while seeking spirituality. Love is a constant theme in Sufism, this Love is for the beloved Prophet Muhammad (pbuh), God and the spiritual mentor (Pir). Water, fire, earth and wind constitute the world Their master is the same, who runs the whole universe. The spirit and soul are wed to each other like life inside the bony skeleton Be my guest for a moment O love! (P-55) So what happens with the Lover when in Love Amid lush green forests, thou chopped me like a sandalwood log The axe of love reduced me to pieces, The load of this trust is a heavy burden Henceforth my soul merged in thy spirit (P-69) Sufis criticized mullahs, describing them as ignorant as they follow the letter not the spirit The wrath of love’s sword befalls over few, Quite ignorant some priests are They are used to bequeath alloyed sermons, Turned bemused, I was forlorn (P-75) The shrine at Hazratbal holds a special place in the hearts and minds of Kashmiris, and Sufis reflect and revere it in a similar manner too Have acquaintance with that divine light From where the darkness and light; both sprout. Cleanse the mirror of your heart O Crazy! I will search for thou at Hazratbal (P-92) The unity of religions (Wahdat e Adiyaan) is described as the core of divine mysticism because the borders of Islam and infidelity cease to exist The one from whom emanates the morn and the evening There the borders of Islam and Infidelity cease to exit There is no end to this river of divine, Come on and listen to my feelings now (P-108) So Hindu deities are valourosed and glamorized too O ascetic! Chant the name of Ram Ram Search for Shiv and solace you would find (P-175) Wahhab Khar does not cherish solitude, as he follows the four caliphs To kiss the solitude is no good Keep acquaintance with the four friends of Prophet (pbuh) Tell me, wouldn’t the naked feel the cold? Stay at our home today, O beloved! (P-135) The universal theme of Prophet, charity is vexed with the local milieu too The generous feels the pleasure in donations The miser’s bucks earn for him wanderings. The generous does charity and the miser remains hungry, Under the cool moon shade, the trip of Dal fabulous. Jibrael (as) conveyed to Prophet (pbuh) the holy message, Prophet (pbuh) unfolds secret to his companions. Wahhab Khar has pinned his hope on Kalimah Under the cool moon shade, the trip of Dal fabulous. (P-147) The translation is a nice addition and Saltanat has added endnotes and footnotes to describe various difficult terms, that help the reader to comprehend the poetry better. Both the translator and publisher need to be complimented for this work. ----- M.H.A. Sikander is Writer-Activist based in Srinagar, Kashmir URL: https://newageislam.com/books-documents/kashmiri-sufi-poetry-milieu/d/130062 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism