Kashmir proved very fertile for spiritual people and Sufism flourished here because of the peace loving population and favorable environment of the vale. That is why it called ‘REASH WAA’R’. The topography also proved conducive to the Sufis for meditation. An Islamic thinker says that Sufism still touches and transforms the lives of Muslim people, giving them meaning and emotional support in a world that is increasingly unstable and full of economic woes, suffering and confusion.Trust in God, Patience and Contentment are the principles of mysticism/Sufism.There are three stanzas commonly believed a polemical piece between Lalded and her first spiritual guide named Sidhe Moul. It is said that the first stanza came from Lalded by herself, the second by her guide Sidh Moul and the third again by Lalded which had silenced Sidh Moul. The first stanza is:
‘Sereyas Heu Ne Pragash Konay’‘
Gange Heu Ne Teerath Kaanh’
‘Baayes Heu Ne Baandow Konay’
‘Zanne Heu Ne Sock Kaanh’
[There is no light similar to Sun.
There is no pilgrimage similar to Ganga.
There is no companion similar to a brother.
There is no comfort similar to Wife. ]
The second stanza is:Second Stanza:
‘Achan Heu Ne Gaash Konay’
‘Kothen Heu Ne Teerath Kaanh’
‘Chandas Heu Ne Baandow Konay’
‘Kane Heu Ne Sock Kaanh’
[There is no light similar to eyes. There no pilgrimage similar to knees. There is no relation similar to one’s pocket. There is no comfort similar to covering.]
The third is:Third Stanza:
‘Maaye Heu Ne Pragaash Konay’
‘Laye Heu Ne Teerath Kaanh’
‘Dayas Heu Ne Baandow Konay’
‘Bayas Heu Ne Sokh Kaanh’
[There is no light similar to the knowledge of God. There is no pilgrimage similar to ardent love. There is no friend similar to the Deity. There is no comfort similar to fearing God.]
In another version it is revealed that the first stanza was uttered by a close disciple of Sheikh Noor-ud-din Noorani (R.A.), the second by Sheikh Noor-ud-din (R.A.) himself and the third by Lalded. In third narration it is described a polemic between Lalded’s husband, Sidhe Moul and Lalded. According to the third version when Lalded deserted her household her husband approached Sidhe Moul (first spiritual guide of Lalded) and solicited his help to persuade the Lalded to return home and it was there that this polemical piece took place. My personal opinion is different.
I deviate from all the above three versions and believe them to be fabricated, concocted and distant from the reality. There is so much coherence between these three stanzas to each other that these verses do not seem to have sprung out from three faculties of thought. Instead it heralds to be the revelation of one person. If these stanzas are taken as the expressions of three persons then the whole poetry of Lalded loses its credit and reputation. Suspicions will envelope it and its relevance. The rest of the poetry attributed to be the revelation of Lalded shall be deemed to be the poetical works of different people. In fact these three stanzas are the literal manifestation of Lalded’s thought process. The style of these three stanzas is purely in accordance with the form and style which is the distinction of Lalded’s poetry.
Virtually, a conflict has been successfully created through these three stanzas, thus given multiple dimensions. While taking the individual nature of these stanzas into account its colour seems preachy. But in sequential form this turns to be a complete dialogue where dialectical approach is adopted. All these three stanzas are in complete orchestration.
The first stanza qualifies for ‘Thesis’, the second ‘anti-thesis’ and the third concludes on ‘synthesis’. Hence there is an orchestration in the sequence. Many poets on different occasions have expressed themselves in the same dramatic style. Allama Iqbal (R.A.) has also at times adopted this form. For instance in the ‘Mokalma Jibreel-u-Iblees’ and ‘Shikwa Jawabi Shikwa’ this type of style has been used. Almost in the same manner Lalded has put across her perspective through these stanzas. This conversation has three stanzas and the verses of each stanza are pointing towards the reality and mystery of life; this is an eloquent and charming style of expression; a dialectical approach!
(II)
Lalded says:
‘Goran Wone’num Konoy Wazscon’
‘Nebr’a Wone’num Ander Azscon’
‘Soie Gow Lal’I Waankh Te Wazscon’
‘Tawai Heutom Nanghai Nazscon’
[My spiritual guide gave me but one precept. He asked me to move within. Taking to heart his advice, naked I began to roam.]
Lalded’s verse reminds me of a quotation of Imam-I-Rabbaani Hazrat Mujadid Alif Saani (R.A.) that ‘Shahood’ (Omnipresence of God as a mystical experience), ‘Mo’rifat’ (Knowledge of God as a mystical experience) and ‘Hairat’ (Wonder as a mystical experience); these all things are within the ‘Nafs’ ( self) and not outside. While a man is distant from these three things, though he might be contained by himself, he cannot attain the stage of ‘Fana’ (mystical annihilation of self/union with God). And when he would not attain the stage of ‘Fana’, how can he be granted ‘Baqa’ (abiding union with God). This actually is the extent of ‘Fana’ and ‘Baqa’; and ‘Muta’laq Fana’ (absolute annihilation of self).
‘Eie’n Kaar Dowlat Ast’‘Kanoo’n Taakara Dehind’
[This is an enormous wealth. Let one see, which is bestowed on!]
Dive within yourself and find the secrets of life.If you dislike following me, then don’t. But at least, listen to your own self.(Iqbal)
(III)
When the executioner moved forward towards Hazrat Sarmad (RA) with a drawn sword, he witnessed the Divinity, So he smiled and said in Persian,
‘Beya Beya, Tou Behar Surate Ke Me Aaye’,
‘Man Tura Khoub Me Shenasam’
[Come! Come! I recognize you very well, may you come in any form].
According to mystics, these words of Hazrat Sarmad (RA) are deemed as the diffusing light in the history of mysticism. Lalded Says:
‘Lal Bo Los’es Zeharan Te Garaan;
‘Hal Mai Kormas Rasa Neshe Te;
‘Wochun Heuthmas Ta’adi Deeth’e-Mas Baran’
‘Mai Te Ka! Ganay’I Zoogas That’e’
[Seeking TRUTH drained me of all stamina. I endeavoured to reach Him. On my reaching nearer I discovered the door shut, so, I hanged on there.]
Someone has translated this verse as under:(I, Lalla, searched and sought for Him,And even beyond my strength I strove.Finding His Doors bolted and barredI longed the more;And firmly, I stood just thereWith longing and love,Fixing my gaze upon His Door.)
Lalded says that I used all the methods and spiritual capabilities (those she knew other than the Islamic way) to attain the ‘Goal’ but failed, so I am hung on. Here ‘Hung on’ means stagnation at one stage and not making further progress in the way of Union with God. She tells us she applied all her methods but failed to cross the final stage which could make her to Realise the TRUTH. With her hard mystic exercises and strenuous efforts, though she succeeded in reaching nearer the ‘Gate’ but found that bolted. She reached near the ‘Residence’ not the ‘Resident’. Force and strength do not work here. Lalded was a true devotee and worshiper of God so her prayers did not go waste but were answered. God had mercy on her and His blessings and favours flooded. He sent Hazrat Sheikh Syed Ali Hamdani (R.A.) to this place in order to teach Lalded the invocation of ‘SEVEN VERSES’. Lalded was also divinely revealed to approach the Sheikh. So Lalded said:‘Shai Vouth Trawith Sath Marg Rotum ‘‘Yeli Lal Bo Wazches Prakashthan’
[I left the SIX ways and adopted ‘SEVEN SIGHNS’ that made me reach the ‘illuminated world’/beyond the universe.]
When we take Lalded’s life, her seeking, aim and endeavours into account, and her mystical situations are thoroughly perused we arrive at this conclusion that by “seven signs” she meant ‘Sab’a Masani’ (seven verses described in Quran). Exegetic writers say these seven verses mean ‘Surah Fatiha’ (opening chapter of the Holy Quran.) [Allah Says in Surah AI-Hijr (15-87): And we have bestowedUpon thee the sevenOft-repeated (verses} And the Grand Quran.
SABA’U ‘L-MASANI. To open somethingFataha means ‘to remove a block.Now the question is who grasps the precise meaning? So Lalded has given her verdict:
Da’chinis o’bras zaayun zaanahaaSamandrs zaana’
ha kadith athMandis rogeyas vedut zana’
haModa zaanim ne parnith kath
(Translation: I have the power to disperse the clouds, I can drain out the sea, I can cure the leper patient, But I cannot convince a fool.)
When a spiritually so powerful mystic woman is not able to convince a fool so how can I? Then she advises her followers:
muudh zaa’niith pa’shith ta ko’r koul
shrutuvun zadd-ruupi aas,
Yus yih dapiy tas tiy boz
Yuhoy tattvavidis chuy abhyaas.
(Translation: Though you are wise, be as a fool; Though you can see, be as one blind, Though you can hear, be as one deaf,Patiently bear with all you meet, and politely talk to everyone. This practice surely will lead you to the realisation of the Truth)
Hindu scholars portray Lalded a Shavite which is different from the Shivism of South India. They don’t believe in Vedas or Shastara. It is said that the Kashmiri Shivism had its impact on the Indian Shivism. Lalded is generally considered to have been a Hindu Shavite.
But there are some Vakhyas attributed to her which indicate that she finally adopted Islam as her way of life and was influenced by the Islamic thought. Hindus call her ‘Lala Ishwari’ while Muslims remember her by the name of ‘Lala Aarifa’. The word ‘Aarifa’ means a mystic having reached a definite stage in her quest for truth:
‘Kaelimy Porum Kaelimy Sorum’
‘Kaelimy Korum Pan Nui Paan’
‘Kaelimy Hani Hani Moyus Toraum’
‘Adeh Lal Waechis Lamakan’
(I proclaimed ‘Kalima’/the Unity of God and completely surrendered myself to His obedience so I realized the TRUTH. Hence, I reached beyond the universe and diffused my Being in His Omnipresence.)
It is believed that after seeing the spiritual grace of Hazrat Mir Syed Ali Hamadani (R.A.) Lalded hid herself in the baking oven of the baker, telling him that she had seen for the first time a person worthy of being called a ‘man’. Yoginder Singh alias Kabir Zaminzaad in one of his books written on the accounts of Kashmiri saints says that some writers like Jia Lal Koul claims Lalded being a ‘Shiv Baghat’ and this circle does not accept of her coming to the fold of Islam. But this remains a fact that Lalded had met many Muslim saints. Again many other things prove her conversion to Islam. In her ‘Vakhyas’ she condemns the Brahmans for torturing the innocent people and encouraging cast system.
Generally, it is said that after the arrival of Shah-i-Hamdan (RA.) in Kashmir Valley, Lalded converted to Islam. Yogander Singh alias Dr. Zaminzaad while writing on ‘Islam and Kashmir’ says that some writers claim that Lalded was a ‘Shivbaghat’ (Follower of Shiva) and did not believe of her conversion to Islam. But this is a reality that Lalded met a number of Muslim mystics, and soon converted to Islam. She curses the Brahmans in her poetry who, according to her, make common people to suffer and commit atrocities against them. Their atrocious behavior and support to caste system make common man’s life a hell..SheikhulAlam says:
Aadame Zinde Mar Ha Naa’daanouZe
Kath Bar Nai ToathMa’rith
Ne’nai WadaanouKen’h’cxhan
Pat’e Ken’h’cxhan Broanth
(Some unknown person has translated these verses of Sheik-ul-Aalam as under:“Erase thy entity when robust thou art o, ignorant me!In token love thou hath been at birth.With wetted up lashes wilt thou be carried at death.Leading to some and lagging to others.”
(IV)
It needs to be kept in mind that the basic tenet of Islam is: be you ever so high, the Shariah is above you.
The edifice of Islam rests on the bedrock of Towheed Towheed is the basis of Islam. It is must for a Muslim to testify, La,ilaha,illalah-u-Muhamad-ur-rasullullah, (sallallahu allihiwassallam), means: “I bear witness that there is no God but the One God and Muhammad (sallallahu alihe wasallam) is His Messenger…. “. That means, there is only one true God and that he alone deserves to be worshipped.Allah is One, without partners in his sovereignty. Allah’s Names and Attributes are incomparable and unique. Allah is alone in his right to be worshipped.Whether it is “Tariqat”, “Morifat” or “Haqiqat”, all these things are subjugated to “Shariat”. Any of these things is slave of “Shariat”.
“Tariqat” is a ‘process’ to purify the mind and develop such a relationship between heart and the Creator that none else has the interference. It is a path when adopted under the guidance of a perfect guide brings a man to the complete submission of Allah Tabarak Wata’ala.
Mysticism means self purification and a ‘process’ to cleanse the inner self from all evils and malice and worldly appetites and irresistible desires of baser self.People who are involved in shameful activities under the garb of Mysticism and violate the codes of Shariat are Satanic forces. It are those Satanic forces and fake mystics who made people confused about Mysticism.Those who violate the Shariah and commit sins are rather impostors, who use sufism to justify their evil deeds.At times we observe some real and genuine mystics utter those words which are deemed against Towhid and Shariah. Actually, this confusion arises because we infer the apparent meaning from their words while they are excusable for those utterances because they say them in that mystical situation where they find themselves poweless and handicaped.
Those sufis whose experience of fana and intoxication (sukr) weakened their sense of discrimination, and made them utter words that they later realized to be erroneous when they became sober [Majmu Fatawa Shaykh ël-Islam, vol. 10, pp. 220-1]. Some of them also did things [Majmu Fatawa Shaykh ël-Islam, vol. 10, pp. 382, 557] under intoxication of which the Shariah does not approve, but sooner or later they became sober and lived well. In this category Ibn Taymiyah mentions the names of Abu Yazid al-Bostami, Abu al-Husayn al-Nuri and Abu Bakr al-Shibli. But he neither censures their experience of fana and sukr, nor condemns what they said or did in that state. Instead, he offers apology for them on the ground that they were intoxicated (sukran), and had lost control over reason. [Majmu’at ël-Rasa’il wa ël-Masa’il, vol. 1, p. 168; Majmu Fatawa Shaykh ël-Islam, vol. 10, pp. 382
(V)
PS:(A word for literary critics:‘Dear friends, it is just like a writer to be so concerned with such things as language errors. But in life we must choose our battles wisely, and be frugal in pointing out the flaws and shortcomings of others. Save criticisms for the most important circumstances. Errors in grammar and spelling and language in everyday conversations are very minor things and not worth mentioning. It is not a matter of making them happy with a lie, as opposed to hurting them with the truth, it is a matter of overlooking minor errors which do not change the overall meaning or context of the message.
I think that if you genuinely do not understand someone’s meaning it is right to question them in this regard. But if understanding their meaning is not the question, and you are just pointing out their language flaws, it is considered ‘nitpicking’, or ‘nagging’, or worse, and therefore it is best to avoid it. I hope you understand what I am trying to say.’
Nazir Jahangr is a Freelance Writer and columnist
