Fawaid Ul fuad

3/14/2015 IslamandMuslimSocietiesTheJournal|Vol.6No.22013|DefiningTasawwufintheWritingsofHazratNizamalDinAwliya

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Abstract

ThispaperdiscussesabouttheconceptofTasawwufIslamicmysticismasdefinedandelaboratedbySufisaint Hazrat Nizam al din Awliya (12381325) in his writings particularly in his discourseswhich he had given indifferentsittings(majalis) tohisdisciples. InFawaidalFawad(themasterpieceofPersianliterature)shaikhNizamaldinspokenotsomuchonthetheoreticalaspectofTasawwufratheronthenecessityofpractisingwhat itaspireto preach. For this reason, he emphasised on values i.e., love, tolerance, forgiveness, patience, forbearance,sincerity in devotion to truth and generosity that were not merely to be believed in but was to be translated intoaction. In addition he was a view point that there was no conflict between the Shariah and Tariqah and the twoinsteadofbeingatvariancecomplementedeachotherinprovidingmoralandspiritualstrengthinachievingthegoalofbeinginproximityofreality(Haqiqah).

FawaidalFawad isamonumentalworkon IslamicmysticismbyAmirHassan AlaSijzi (12531337)aprominentscholarofPersianlanguagewhorenderedagreateffortinbringingoutthisvolume.ThisbookisadidacticclassicintheformofarecordedconversationwithhisspiritualguideHazratNizamaldinAwliya.Moreover,thisworkhasbeentranslated into English and several Urdu translations former by Zia ul Hasan Faruqi and latter by ShamsBarelwiwhichisaseriousattemptandalsoenablestounderstandthemysticdiscoursesofthegreatSufisaintofthesubcontinent.

ThispaperconcludesthatthebiographiesandotherworkdoneonshaikhNizamaldinsFawaidalFawadwhichisacompilationofshaikhdiscoursesoccupiesanuniquepositionwithregardtoaccuracyandauthenticity.

Introduction

TheMalfuzwritingisoneofthemostimportantliteraryinventionsofmedievalIndia.ThewordMalfuzisaderivativeoflafz(word),meaninguttered,spoken.TheMalfuzwriting isthatbranchof literature inwhichtheutterancesandteachings of eminentsufisare recorded, generally chronologically in book form, by one or more of their devotees(Murids/ students), present at those talks during different sufi ordersChistiya, Suhrawardiya, Qadriya andNaqshbandiyahadflourishedandthesaintsordersproducedconsiderableTazkirah (memory/commemoration text)and Malfuz. Fawaid alFawad, a collection ofShaikh Nizam aldin Awliyas discourses (malfuzat), beside offeringmanyinsightsintothetruesufiwayoflifeandexplainingthroughsymbolicalutterancesandanecdotessuitedtotheoccasion as well as contain some basic principles of Islamic mysticism. For nearly seven hundredyears ,FawaidalFawadbyAmirHassanAlaSijziDelhvi(12531336A.D)hasbeenacknowledgedasamong theearliestexamplesof thegenreofMalfuzat,whichenjoysucha longafterlife insufiliteratureculture. It isalsoheldthatunlikemany laterMalfuzat,whichestablishes the valueof the text asa reliablehistorical document from theTughlaqshahiperiodofthemedievalIndianhistory.

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ImportanceofFawaidalFawad

Fawaid alFawad (morals of the heart) deserves to be classified as one of the classics in didactic literatureon Tasawwuf. This book is of such splendour that Hasans contemporary poet, Amir KhusroDehlavi, suggestedexchangingallhisworks forHassansbook,FawaidalFawad. It highlights the importanceanduniquenessof thiswork.ItisabookintheformoftherecordedconversationsofshaikhNizamaldinAwliyawhohadaverylargecircleofmurids.But itwasAmirHasanSijziwhowasadistinguisheddisciple(Murid)ofshaikhNizamaldinAwliyawhotook up himself to record, select and compile the utterances of his great master in the majalis of his jamaatkhanqahatGhayathpur.

Fawaid alFawad compiled in a period of about fifteen years, consists of five parts and given the account of188majalisattendedbyAmirHasanSijziafter intervalsofsevenmonths.TheFawaidalFawadhasbeenplannedandpreparedinaverysystematicmanner.Everymeeting(majlis)hasadateandtheconversationsarerecordedinanexact,accurateandsystematicmanner.TheFawaidalFawadbeginswith theconversationofshaikhNizamaldinAwliya inhismajlisonshaban3, 707AH/ January 28, 1308A.D the last assembly proceedings recorded byAmirHasaninshaban20,722/Sep.2,1322.Italsocoveredaperiodofroughlyfifteenyearswithgapsandintervals.NizamaldinAwliya lived inDelhi formore thanhalfacentury (12381325A.D).Compared to that, theFawaid alFawadhas a very limited record in number, but it has lot of depth and light on the moral and spiritual ideals oftheshaikhNizamaldinAwliyaandhismethodof instructionandguidance . It isbecauseall thebookscompiledabout the teachings of shaikh Nizam aldin Awliya with reference to his utterances in his majalis athiskhanqah,FawaidalFawad,byallrecognisednormsofmodernresearch,isthemostauthentic,itwasacceptedbyallthemuridsandkhalifasof theshaikhand then,after them, throughout thesuccessivecenturies,nobodyhaseverchallengeditsauthenticity.

Besides, there are different reasons for the preeminence that Fawaid alFawad, though not the first exampleofmalfuzatliteratureintheSouthAsianPersian,northefirstChishtimysticaltext, thechiefclaimtopreeminenceofFawaidalFawadisthatitistheonlyaccuraterecordoftheconversationsofNizamaldinAwliya.While the firstthree masters of the Chishti Silsila in India did not leave behind any comparable record of their publicdiscourses,FawaidalFawad, for the first time gave a coherent narrative form to the ideas and practices of theChishtis, established their authority within a wider Islamic theological and ecumenical tradition, and marked thebeginningofthetransitionfromoraltoliterarytransmissiononSouthAsiansuficulture.

TheseachievementsofFawaidalFawadwereofcourse,timely.ItwasduringNizamaldinslifetimeandunderhisguidancethat theChishtinetworkspreadacrossPunjab,Awadh,GujaratandDeccan,becoming inashortspanoftimethemostpopularsufimovementinSouthAsia.Insuchcircumstances,aworklikeFawaidalFawadgiven itsreputation for piety and accuracy, performed a parascriptural function, disseminating the words of the last greatmaster,asheutteredtheminhiskhanqahinGhayathpur,Delhi. In themannerofspeaking,HasanSijzibecameacompanion,andFawaidalFawad,amodernHadith .

A second reason for the preeminence of Fawaid alFawad is that it is still held as an exemplar of the genreofMalfuzat inSouthAsianPersian literature,whichafter its genesis in theChishti fold, spread rapidlyamong theother sufi traditions of India, and continued well until the nineteenth century. Though primarily a religioustext, malfuzat was from the outset a complex prose genre, negotiating between the voice of the pir and themediatingpresenceofthediscipletranscriber,usingdialogueandprotodramaticformtorepresenttheutterancesoftheteacher, interpolatinganecdotesandinsetstories,andlinking localandimmediateeventsandpersonswiththe

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mainstreamtraditionsof Islam.Theoriginalaimofmalfuzatwas to renderutteranceswithminimaldistortion,but inits subsequent development, the genre acquired a more liberal and literary application with the proliferation ofspuriousmalfuzatforitwasintheinventeddiscoursesofhistoricalsaintsrepletewithlegendsandmiraclesthatthegenreachieved its freedom from that regimeof fact and very similitudewhichgave to awork likeFawaid alFawaditsoriginalsanctity .

One of the most intriguing aspects of Fawaid alFawad, and one that distinguishes it sharply from earlier andlatermalfuzat,isitsuseofthecalendartomakethebasicnarrativeunitofthemajlis, insteadofreligiousandmoraltopics,asincanonicaltextonTasawwuf.InFawaidalFawadhowever,precisedatelinesdistinguishonemajlis fromanother,locatingeverymajliswithinanaxispublic,historical time,andgiving toeacha temporalsituatedness thataddsconsiderablytotheauraofauthenticitythatthenarrativepossesses.

AmirHasanAlaSijzi

AmirHassanAlaSijziwasalmostthefirstwriterwhocompiledacohesivebookwithaverysimpleandfluentproseformHazratNizamaldinAwliyasMalfuzat.AlthoughhehasagreatcollectionofPersianGhazals,Odes,Mathnavi,and Quatrains, his major significance lays upon this malfuzat. First time he compiled malfuzat in Delhi andDaulatabad (Deccan).ApartPersianmasnavi (poem) in honour ofBurhanaldinGharibKhuldabadiChishti andhisdiscipleswrittenbyAmirHasanSijzi,whichmusthavewrittennotlongafterarrivinginDaulatabad.

HasanSijzi has immortalisedhimself in theHistory ofPersian literature in the subcontinent due to thealoofnessanddelicacyofrare ideasaswellassweetnessofexpressionandbeautifulcraftsmanship inhisPersianGhazals.TheemotionalfervourandmelodypossessedofelegantmannersinhislyricalversesheearnedthetitleofSadieHind.IntheworldofPersianproseliterature,ontheotherhand,hehasleftbehindanimperishabledelineationinthespiritualworld,havingcomposedoreditedtheutterancesofHazratNizamaldinAwliyaentitledFawaidalFawad.This collection of Malfuzat is regarded as the best account of the mystic thoughts and religious discoursesofHazratNizamaldinAwliya .

The sufi text has been produced in medieval India has a great historical, social, mystical and literaryimportance. Malfuz writing is one of the most important literary achievements of medieval India. In Indiansubcontinent, the credit of giving this art a definite form goes to Amir Hasan Ala Sijzi, who decided to write asummaryofwhatheheard fromhisspiritualmaster (murshid),shaikhNizamaldinAwliya.Thedecisionwasveryimportant, because it introduced a new type of mystic literature. Amir Hasan Sijzis collection, the Fawaid alFawad was welcomed in sufi mystic circle and it became a guide book (dastur) for mystics. In manyrespects,FawaidalFawad isa literaryworkofgreatdistinction.Theshaikhandhismuridhadan innateaestheticsenseanda refined literary tasteand that isbeautifully reflected inasweetand fluentPersianprose ina formsodifferent from the flowery figurative and elegant style of the period. It also gives an idea of the conversationalPersian in vogue among the educated Muslims in the thirteenth and fourteenth century India. He recorded thesayingsofhismastershaikhNizamaldinAwliyaDehlvi, to preserve hiswords for future generations. It containedthe tales of the feasts, the daily life and the miracles of sufi saints and which, properly sifted, constitutes animportantsource for IndoMuslimSouthAsianhistoryormystical Islam in IndianSubcontinenthistory.Fawaid alFawadisdevoidofnarrationofexaggeratedkaramahandsupernaturalelements.Itcontainspleasingutterancesofa great sufi and relations and moral teachings of high standard, stated in an effective style. The complier, AmirHasan AlaSijziwasacontemporaryofAmirKhusroandsultanGhayathaldinBalbanseldestson,princesultanMuhammadandreceivedtheireducationinthesameacademicandculturalmilieuwhichhadmadeDelhiasoneoftheforemostcentresofIslamiclearningandliteraryactivitiesofthethenworldofIslam.

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SincethisbookofAmirHasanSijzihasbeenofgreat importanceinthesubcontinent,andespeciallyamongthosewritersinPersianandsufis.

HazratNizamaldinAwliya

Afterleavingtheirhomeland,thecityofBokhara,thepaternalgrandfatherofHadratNizamaldinAwliya KhawajaAliandthematernalgrandfatherofHadratNizamaldinAwliyaKhawajaArabalongwith their family,cametoIndia.At first they lived inLahore,but later they tookup their residence inBadayun(EastofDelhi).KhawajaArabmarried his daughter Bibi Zulaikha to Khawaja Ali's son Khawaja Ahmad. The birth of Hadrat Nizam aldinAwliyatookplaceonthelastWednesdayofthemonthofSafar,i.e.,the27thofSafar636A.H.(1238A.D)uptothisday,hisbirthdaycelebrationtakesplace.

HadratNizamaldinAwliya'sfatherexpiredwhenHadratNizamalDinAwliyawasfiveyearsold.ItishismotherBibiZulaikha, a lady of fervent piety, brought him up and moulded his thought and character . She brought him to aschoolwherehelearnedtorecitethenobleQurn.InashorttimehemasteredthesevenwaysofrecitationofthenobleQurn.ThenhestudiedArabicgrammar,ahadith (traditionsof theProphetMohammed), commentaryof theQurn and logic.At the age of twelve, he received the "turban of excellence."Hewas so sharpwitted,wise andunderstandingthathewasgiventhetitle"Debater,capableofdefeatingthecongregation."Hebecamedistinguishedin thescienceofTafsir (commentaryon theQurn), in theknowledgeofahadith, in Fiqh (Islamic Jurisprudence),mathematics and astronomy. Khawaja Shamsul Malik was among his most learned teachers. He received atestimonyofknowledgeofahadithfromMaulanaKamalaldin.Attheageoftwenty,onWednesdaythe11thofRajab655A.H.(1257A.D),hereachedAjodhan.ComingbeforeHadratBabaFarid,heunsuccessfullytriedtosummonupcouragetotellindetailhoweagerhewastoseehim.

ThenHadratNizamaldinAwliyawashonoured tobeacceptedas themurid (spiritualdisciple)ofBabaFarid.ThenBabaSahibremarked:"O,NizamalDin!IwantedtoentrustthedomainofDelhitosomeoneelse.WhenyouwereonthewayIheardavoicetotheeffectthatIshouldwaitasNizamalDiniscoming.Heisfitforthisdomain.Itshouldbeentrustedtohim.Sostayinourcompanysothataftercompletingyourinnertraining,wewillappointyouasourcaliphandastheWalieHindustan(thesaintofIndia) .HadratNizamaldinlivedinthecompanyofhisPiromurshid(spiritualguide) forsevenmonthsanda fewdays. Inthis short period, he became deserving of the khilafat of the great mystic Baba Farid. On the second of Rabi'ulAwwal656A.H.(1258A.D),BabaFaridbestowedkhilafatandwilayat toHadratNizamalDinAwliyabygivinghimthespecial turban,which came toBabaSahib fromChisht (Afghanistan).After coming toDelhi,Hadrat Nizam alDin Awliya ascended the throne of khilafatepiraneChisht, i.e., he became a caliph of the Chishtishaikhs.HadratNizamaldinAwliyacame ten times to Ajodhan: three times in the life of Baba Farid and seventimesafterhisdeath.

After residing in Delhi for a few days, he disdained the crowds of people and desired to withdraw himself to thedesert.HethenreceivedaDivineinspirationthathisplaceofresidenceshouldbeGhiyaspur,asmallvillageoutsidethecityofDelhi.First hehad raiseda temporary shedwitha straw roof forhimself andall his companions.Aftersometime,abetterplacewasconstructedforhimbyoneofhisdisciples,ZiaaldinWakilMulk.HadratNizamaldinAwliyalivedhereformorethansixtyyearsandneverchangedhisplaceofresidence.Thekhanaqahisstillthereandisvisitedbymanypeopleuptothisday.

Hazrat Nizam aldin Awliya represents in many ways the pinnacle of the Chishti order of the sufis. Many of his




disciplesachievedspiritualheight,including,ShaikhNasiraldinMuhammadChiragheDehliandAmirKhusronotedscholar/musician,andtheroyalpoetoftheDelhiSultanate.

After an illness of about four months Hazrat Nizam aldin Awliya expired in 725 A.H. (1325 A.D.) and realizedseclusion(i.e.,wasburied)inGhaythpur.TheareawherethetombstandsisknownasBastiNizamaldin.

ConceptofTasawwuf/Islamicmysticism

TasawwuforIslamicmysticismalongwithitsvariousformswasoneofthemaincomponentsoftheMuslimculturethat the Turks brought to India. Institutional Tasawwuf as developed with its metaphysics, ethics, precepts,organisationalinstitutionsandinshort,withitswholetraditioncametoIndiainthewakeoftheestablishmentoftheMuslimruleinthebeginningofthethirteenthcentury.ThestreamofTasawwufalsoflowedintoHindustanthroughthesame routes. And therefore, Chishti and Suhrawardi sufisaints like khwaja Moin aldin Chishti (d.1236 A.D.)and shaikh Baha aldin Zakariya (11821236) settled respectively in Ajmer and Multan in the wake of theestablishmentof theMuslimruleandservedasthemain linksbetweenthesufisof Iran,Khurasan,TurkistanandIndia.TheirimmediatesuccessorinIndiacontinuedthetraditionandplayedthesamehistoricroleinmaintainingthespirituallinkwiththeoutsideworld.

BruceB.LawrencewritesthatInmanywaysshaikhNizamaldinrepresentsthepinnacleoftheearlychishtisilsila.HeoutshonealltheluminariesthatshoneunderthediscipleshipofBabaFarid:inhumour,inpathos,inloveandinpoetryhewasanexemplarywhommanyreckonasthegreatestIndoMuslimsaintofalltime.

SomeKeyConceptsofTasawwuf

RizqHalal(MeansofSustenance):NizamaldinAwliyamentions thatmeansofsustenanceareof fourkindsRizqimadmun,Rizqimaqsun,RizqimamlukandRizqimauad.Rizqimadmun consists ofwhat one getsin the form of food and drink, which is sufficient for ones sustenance. Itmeans thatGod has taken it uponHimselftoprovideit.Qurnsays:

ThereisnomovingcreatureonearthbutitssustenancedependsonGod.

RizqimaqsunisthatwhichhasbeenearmarkedforonefrometernityandisrecordedonthePreservedTablet(luhemahfuz), Rizqimamluk is ones own store of money, clothes and other belongings, andRizqimauad is thesustenancepromisedbyGodparticularlyfortherighteousandHisdevoteesAnd for him who fears God, He ever prepares a way out, and He provide for him from sources he never couldimagine.

Tawakkul (FullTrust inGod):Hestatedon this subject that oneshouldalways repose full trust inGodandshouldnever lookexpectantly towardsothers.Moreover,hesaid that tawakkulwasrelated to Rizqimadmun,i.e.,having full trust inGod thatwhatwassufficient for thesustenanceof lifewouldcertainly reachoneonly,andithadnothingtodowithanyotherkindofrizq.

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Tarkeduniya(Renunciationoftheworld):NizamaldinAwliyasaid : This isnorenunciation thatonestripshimselftotheskin,tiesthelangotaaroundhiswaistandretirestoacorner.Thetruerenunciationisinthatoneputsonproperclothesand takeshis foodasusual,whilehe iscontentedwithwhatever reacheshim,hasnoinclinationtoaccumulatethatandrefusestobeattachedtoanything.Thisisrenunciation

.At another place he spoke of renunciation that whosoever gave up amean thingwould be certainly rewardedwithanobleone.

Tawbah(Penitence):Whenarepentant(taib)wouldbecomecompletelyachangedpersonandtherewouldbeanaversion inhisheart toall indecent things,hewouldneverbe rememberedasasinnerof thepast.Thesewere the points leading to ones firmness in ones tawbah. That is, so long as the repentant were firm andsteadfast in his tawbah, he would not be known as one who was previously associated with sins anddebauchery.

Sabr Jameel (Patience Par Excellence): He defines this patience par excellence that people, instead ofmourning the death of their kith and kin ought to showutmost restraint and forbearance.And that is liked byGod. Weeping and crying and loud lamentations are not good. He told a story that Hippocrates had twentysons.Oneday,astheywereallsittingunderoneroof,it issohappenedthatthestructurecavedinandallthetwentywerekilled.WhenthenewswasbroughttoHippocrates,hedisplayedunusualrestraintandperseveranceandnonecouldfindoutfromhisfacethatsuchacalamityhadbefallenhim.

AdabeTilawat(MannersofRecitingtheQur'n):Thediscoursebeganwiththesubjectofreading(tilawat)theQurnandrecitingitinthemannerasdescribedinahadith.HesaidWhenthereaderfeelsdelightandpleasurein reciting a particular verse, he should repeat it again and again in order to be (spiritually) delighted andcomforted.

Sadaqah(Charity):Aboutcharityhesaidforatrueandacceptablesadaqah,fiveconditionshadtobefulfilledtwoofthembeforeitwasgiven,twointheprocessofbeinggivenandoneafterithadbeengiven.Thefirsttwoconsistedof1)legitimateearning,and2)theintentionofgivingittoamanofgoodcharactersothatitmightnotbespentwrongly.Thenexttwo,tobetakencareof,are1)cheerfulness,humilityandopenheartedness,and2)completesecrecy ingiving it.And thecondition tobeobservedafter thesadaqahhad been givenwas that itwasnevertobetalkedorrevealedtoanybodyelse.

Dua(invocation):HeremarkedthatoneshouldinvokeGodforsaidsomethinginArabic,meaningthatwhenamisfortune started descending from above, dua rose from below. They collided in the air. If the dua wasstrongeritforcedthemisfortuneback,otherwisethelattercamedownstraightupontheobjectconcerned.

AludgieDuniya(Impuritiesof theworld):Heremarked thatone,whokeptoneselfaway fromthe impuritiesoftheworld,wasamanofexcellenceandpiety.Andifonewaspiousandexcellentalongwiththeimpuritiesof




theworld,onespietyandexcellencewouldnotbeenduring.Thiswasfollowedbytheverseherecited:

TheflameofloveisnotkindledinyourheartunlessitispurgedofallimpuritiesAndthenYoursoilofhopeisnotwateredunlessyoubecomeashumbleasearth.

KhidmateKhalq(Serving others): He spoke on the subject of serving others and mentioned the prophetictraditionwhichmeans that Onewho served as awatercarrier for a group of people, should drinkwater aftereveryonehasquenchedhis thirst.Healso remarked this rulewasalso tobeobservedwhileservingmeals. Itwasnotproperforonetoeatbeforeothershavedoneit.

LoveandSympathy:Hesaid loveandsympathyamongcobelievers,and that fraternitywasof twokinds:1)fraternity based on lineage, and 2) fraternity based on faith. Of these two fraternities the latter was strongerbecauseifthereweretwobrothers,oneofwhomwasabelieverandtheotheranonbeliever,theformerwasnotallowedtoinheritanythingfromthelatterandviceversa.Thusheconsideredthiskindoffraternityasweakandfeeble. But fraternity based on faith was strong as the relationship that existed between the two believersremainedfirminthisworldaswellasintheworldhereafter.InsupportofthisobservationhequotedtheQurnicverse:

FriendonthatDaywillbefoes,onetoanother,excepttherighteous,Andsaidthat friends indisobediencetoGodwillbefoestoeachotherontheDayofJudgementandrecitedthefollowingverse:ThesefriendsofyoursWhoenjoysdrinkwithyouinbeautifulGardensareinfactyourenemies.

Devotion:Hesaiddevotion is transitiveaswellas intransitive.The intransitivedevotion is thatbywhichonlythedevoteegetsbenefited,andthatconsistsofprayer,hajj,fasting,therepetitionoflitanies(awardwatasbihat)and other similar things. But the transitive devotion is that which comes forth in the form of, for example,expending on and being helpful to others out of sheer love for their good and comfort and the reward of thistransitivedevotion is immenseand immeasurable. In intransitivedevotionsincerity is the firstprerequisitesothatitmaybelikeandfavourablyacceptedbytheAlmighty,whiletheactoftransitivedevotionareacceptable(toGod)andwouldberewardedinwhateverformtheyareperformed.

Conclusion

The Chishti text of malfuzat is highlighted clearly that in the mystic world there was no distinction of slave andmaster. The Fawaid alFawad supplies important information about Chishti silsila in India.Shaikh Nizam al

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dinAwliyathrewlightontheveryaspectofTasawwufanditsmanykeyconcepts.SofarasthestyleoftheFawaidalFawad is concerned, it is evident that it is written in very comprehensive language as well as expressed hismastersviewsinanadmirablysimpleandplainwaysothatthegeneralmassesmaybehighlybenefitedoutofit.

ThoughFawaidalFawad isnot the firstbookwritten in thegenreofmalfuzat, thereareanumberof reasons thatmakethisbookuniqueandexemplary.FawaidalFawadisavaluableandauthenticsourceformodernresearchersandscholars.

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TheHolyQurn,Surah(LXV:23).

Faruqi,FawaidalFawad,pp.226227.

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Ibid.,p.80.

Ibid.,p.84.

Ibid.,p.96.

Ibid.,p.100.

Ibid.,p.122.

Ibid.,p.122123.

Ibid.,p.150.

Ibid.,p.248.

Ibid.,p.250.

Ibid.,p.88.

AasiaYusufisaPh.DResearchScholarintheDepartmentofIslamicStudies,AligarhMuslimUniversity,Aligarh,India.Email:[email protected]

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