Shah Abdul Latif Bhittai | |
|---|---|
شاه عبداللطيف ڀٽائي | |
 Statue of Bhittai inBhit Shah, Sindh, Pakistan | |
| Personal life | |
| Born | 1689/1690 Hala Haweli, Sindh |
| Died | 21 December 1752 (aged 63) Bhit, Sindh |
| Resting place | Shrine of Shah Abdul Latif Bhittai, Bhit (Bhit Shah), Sindh, Pakistan |
| Flourished | Kalhora period |
| Children | 1 child (died in childhood or miscarried)[1] |
| Parent | |
| Notable work(s) | Shah Jo Risalo |
| Religious life | |
| Religion | Islam |
| Denomination | Sunni |
| Lineage | Sayyid throughMusa al-Kazim[4][5][6] |
| Jurisprudence | Hanafi |
| Tariqa | QadiriOwaisi[7][8][9][10] |
| Muslim leader | |
| Successor | Syed Jamal Shah, inheritor to the Gaddi[11] |
Disciples
| |
Shah Abdul Latif Bhittai (Sindhi:شاه عبداللطيف ڀٽائي; 1689/1690 – 21 December 1752), commonly known by the honorificsLakhino Latif,Latif Ghot,Bhittai, andBhit Jo Shah, was aSindhiSufimystic andpoet from Pakistan, widely considered to be the greatest poet of theSindhi language.
Born to a Kazmi Sayyid family of Hala Haweli originating fromHerat,[13][14][15] near modern-dayHala, Bhittai grew up in the nearby town of Kotri Mughal. At the age of around 20, he left home and traveled throughout Sindh and neighboring lands, and met many mystics andJogis, whose influence is evident in his poetry. Returning home after three years, he was married into an aristocratic family, but was widowed shortly afterwards and did not remarry. His piety and spirituality attracted a large following as well as the hostility of a few. Spending the last years of his life atBhit (Bhit Shah), he died in 1752. A mausoleum was built over his grave in subsequent years and became a popular pilgrimage site.
His poems were compiled by his disciples in hisShah Jo Risalo. It was first published in 1866. Several Urdu and English translations of the work have been published since. Bhittai's poetry is popular among the people of Sindh and he is venerated throughout the province.
Tuhfat al-Kiram andMaqalat al-shu'ara, written by Mir Ali Sher Qani Thattvi, a contemporary of Shah Abdul Latif, some fifteen years after the death of the Muslim Saint, gives some basic details of his life. Other than these, however, few written records exist from the early period and most of what has been reported about his ife was transmitted orally through generations. The oral traditions were collected and documented in the late 19th century byMirza Qalich Beg and Mir Abd al-Husayn Sangi. Together with Thattwi's works, these form the basis for the outline of the poet's life.[16][17]
Bhittai was born in 1689 or 1690 in Hala Haweli near modern-dayHala,[18][19] to Shah Habib, a great-grandson of theSufi poetShah Abdul Karim Bulri.[16] His ancestors traced their lineage back to the fourth caliphAli andFatima, the daughter of the Islamic prophetMuhammad. They had emigrated toSindh fromHerat during the late 14th century.[20] He was born as one of the privileged classes treated with reverence and superstition.[21]
Bhittai spent the early years of his childhood in Hala Haweli, but the family then relocated to the nearby town of Kotri Mughal.[18] Local tradition holds that he was illiterate, however his use ofArabic andPersian in his poetry and the evident influence of the Persian poetRumi on his thought show that he was well educated.[22][23] According toNabi Bakhsh Baloch, Bhittai was socialized in a religious culture dominated by Sayyid sages and in spaces dotted with graves and tombs of saints.[24]
At the age of around 20, he fell in love with Saida Begum, a daughter of an Arghun aristocrat of Kotri Mughal, Mirza Mughal Beg, which landed Bhittai's family in trouble and caused them return to Hala Haweli. Her love, however, had a deep impact on young Bhittai and he left home wandering deserts and embarking on travel through Sindh and adjacent lands.[25][26] However this unorthodox view of Bhittai's life has been challenged byNabi Bakhsh Baloch who has said that Bhittai did not fall in love but his father had already married from this Arghun clan,[27] this is more in line with the era and Bhittai's sociality.
According to Motilal Jotwani, it was perhaps during these travels that his poetic nature came to the fore.[28] He mentions the places he visited in his poems. First he went to Ganjo Hill near what is nowHyderabad, thereafter traveling to Kalachi (modernKarachi) throughThatta andBanbhore. On the journey he metJogis and accompanied them toHinglaj in the mountains of southernBalochistan. On his return east, he visited Lahut inLasbela, and then travelled across toDwarka,Porbandar,Junagadh, and several other places in theKutch region. Returning west, he visitedKaroonjhar Mountains inNagarparkar. Parting ways with the Jogis inThar, he went toJaisalmer before returning to Thatta and then home. His travels seem to have had a strong influence on his poetry.[29]
Those who get acquainted with Ganja Hill,
Become Yogis, forsaking all books and scriptures.[30]
Bhittai returned home after three years.[26]
In 1713 Mirza Mughal Beg (son ofMirza Jani Beg),[31] was killed while in pursuit of robbers who had looted his house. After this incident, Bhittai was married to Saida Begum, the woman whom he had been in love with. The marriage did not result in any offspring and Saida Begum died a few years into the marriage. Bhittai did not remarry and remained childless his entire life.[32][26]
He now seems to have settled down and devoted to prayer and worship. His piety attracted a large following, which reportedly earned him the hostility of nobles andNoor Mohammad Kalhoro, the ruler of Sindh, who is said to have unsuccessfully tried to assassinate him by poisoning.[33] Noor Mohammad later repented of his treacherous acts and became his disciple. He also provided Bhittai with a copy ofMasnavi-e-Ma'navi. It was through Bhittai's blessings thatGhulam Shah was born to Noor Mohammad.[34]
Some ten years before his death, Bhittai left his home, relocating to a sandhill a few miles from Hala Haweli, which later became known asBhit Shah (Mound of Shah), hence his title Bhittai (the dweller of Bhit).[35] Bhittai died at Bhit on 21 December 1752 (14Safar 1166AH) at the age of 63[16] and was buried there.[36] Atomb was built over his grave by the then ruler of SindhMian Ghulam Shah Kalhoro in 1754,[22] or 1765.[37]
During his life, Bhittai visited and frequented many orthodox Sunni theologians such asMuhammad Hashim Thattvi (aQadri),Khawaja Muhammad Zaman of Luari (aNaqshbandi), and Muhammad Muin Thattvi (aNaqshbandi).[38][39]
Muhammad Muin Thattvi was aMurid in theNaqshbandiTariqa of Mian Abu'l Qasim Naqshbandi. He was a great theologian, scholar and Sufi of his time. Muhammad Muin Thattvi and Bhittai were close friends. Bhittai often relied and trusted on Muin's theological, jurisprudential and Shari'i knowledge.[40]
Nabi Bakhsh Baloch during his academic career and research on Bhittai reproduced this Persian letter known as "Risalah-i-Owaisi" which Bhittai sent to Muhammad Muin Thattvi asking about jurisprudential matters.[41][42]
In the letter, Bhittai asks Muhammad Muin regarding if the Islamic law (Shari'ah) allows theOwaisi type of transmission insilsila without need for the presence of a physicalMurshid to receivesilsila from. Bhittai presents five questions in the letter. Bhittai starts off by addressing and asking Muhammad Muin about the opinion of the "Ulama-i-Kiram" regarding the word "Owaisi" which appears in some poems of the Sufis. Bhittai asks in the second question if it is logical and allowed by Shari'ah to take one who is already in theBarzakh as aMurshid. In the third question, Bhittai asks if the "Ulama (theologians)" are opposed to the perspectives of Faqr (asceticism) and Sulook (Sufi path) or not. Bhittai in the fourth question asks regarding and providing an example of a greatWali who does miracles (karamat) and hasMurids but he is not associated to any major tariqah (Bhittai gives the example ofNaqshbandi andQadri), so he questions if this can be seen as theWali's weakness and no foundation withinTariqa. In the fifth question, Bhittai concludes by saying that he asks the scholars of the faith who separate falsehood from truth regarding these questions and hopes for an answer. He also states he has written the letter in simple Persian so that common people may benefit from the letter and makes a short prayer of well-being for Muhammad Muin.[43]
Muhammad Muin begins his response to Bhittai's letter by sending blessings uponProphet Muhammad, his family and his Sahabah (companions). He answers the first question by stating that the term "Owaisi" is for those who gain spiritual guidance from souls. His answer to the second question states that it is allowed by logic and Shari'ah to take someone who has passed away as aMurshid and states many great Saints have done such and this is common among Sufis. He states in the third question's answer that opposition of the sayings of theologians to the perspectives of "Faqr" and "Sulook" are meaningless as in the Shari'ah there is an exception for "Faqr" and "Sulook". In the fourth question's answer, he states that many saints have been in history who did not have a notablesilsila and states that these "friends of Allah" spent their life in no fame or notability but were saints, he continues and speaks of Imam Ya'fi's book "Rawdh al-Riyaheen" and says that there is much mention of such saints in the book along with theirsilsilahs, he also states that men likeHafez'sMurshids are not well known and citesJami to say that there is no obligation for a saint or Sufi to have a manifestMurshid and to say that these saint'sTurooq are without foundation is blasphemy. In the answer to the fifth question, he states that research in theology is good to clarify matters and ends off his letter response with his name and mention of himself as a unknowledgeable one.[44]
Bhittai's poetry is mainly Sufi in nature and deeply religious. He connects the traditional folk tales with the divine love.[19] The poems, known locally asbayt (pl.abyat) and similar in form to the Indiandoha,[16] arelyrical, are intended for a musical performance,[45] and are usually compact.[46]
اڄ پڻ اتر پار ڏي، ڪارا ڪڪر ڪيس
وڄون وسڻ آئيون، ڪري لعل لبيس
پرين جي پرديس، مون کي مينهن ميڙيا
In addition, he has also used a bit more relaxed format calledwa'i.[16]
اکيون پير ڪري، وڃجي، وو! وڃجي
سپريان جي ڳالهڙي، ڪنهن سان ڪين ڪجي
لڪائي لوڪ کان، ڳجهڙي ڳوٺ نجي
محبتيءَ ميهار جو، سور نه ڪنهن سلجي
Bhittai is said to have always kept with him theQur'an, Karim jo Risalo, and theMathnawi of Rumi.[47] He seems to have been significantly influenced by the latter;[48] sometimes he reflects his ideas and sometimes translates his verses in his poems.[49][50]
هلو هلو ڪاڪ تڙين، جتي نينهن اڇل
نڪا جهل نه پل، سڀڪا پسي پرينءَ کي
Bhittai has emphasized that the Sufi should stick to Shari'ah and Ma'arifah (gnosis) in his poetry:[52][53]
ڪرطريقت تڪيو،شريعت سڃاڻ
هنئون حقيقت هيرتون، ماڳ معرفت ڄاڻ
ھوء ثابوتي ساڻ ، ته پسڻان پالهو رهين ۔
Abu Sa'id Abu'l-Khayr, a Persian poet and Sufi mystic (967–1049), has expressed similar idea in his verses which is also quite famously attributed to Rumi:[51]
Come, come, whoever you are,
Wanderer, idolater, worshipper of fire,
Come, and come yet again,
Ours is not a caravan of despair.[51]
During Bhittai's lifetime, Sindh transitioned fromDelhi-basedMughal rule to the localKalhora dynasty. During the later part of Bhittai's life,Nadir Shah Afshar sacked Delhi and made Sindh his tributary. Bhittai also witnessedAhmad Shah Durrani's attack on Delhi and his subjection of Sindh to Afghan rule. Despite all this, his poetry is devoid of any mention of these upheavals or the political landscape of his time in general. H. T. Sorley has attributed this to his interest in "eternal verities" and indifference to "transient phenomena" and "petty wars".[36]
Bhittai's poetry was not written down during his lifetime, but was sung and memorized by his disciples during the musical sessions (Rag) that he used to hold.[55] The poems were compiled after his death into a collection calledShah Jo Risalo (the Book of Shah).[56]
TheRisalo was first published in 1866 by the GermanphilologistErnest Trumpp. It contains thirty chapters, calledSur, each focusing on a particular musical mode.[57] EachSur is further divided into sections,dastan (story) orfasl (chapter), which contain similarly themedabyat. Each section ends with one or morewa'is.[16] SomeSurs focus on folk tales ofSindh such asSassui Punhun,Sohni Mehar,Umar Marui, andLilan Chanesar, whereas others, likeSur Asa andSur Yaman Kalyan, describe the mystical moods and ideal traditional lover.Sur Sarang is devoted to the praise of the Islamic prophetMuhammad, whileSur Kedaro laments the death of Muhammad's grandson, and Bhittai's ancestor,Husayn ibn Ali at theBattle of Karbala in 680.[57] Sur Kedaro has been said by some prominent scholars of Shah's poetry such asNabi Bakhsh Baloch,Din Muhammad Wafai and Ghulam Muhammad Shahwani to have come from an external source rather than Shah himself.[58][59][60][61]
Since the first edition of theRisalo, several other editions have been published by various scholars includingMirza Qalich Beg,Hotchand Molchand Gurbakhshani, Ghulam Muhammad Shahvani,Kalyan Advani, andNabi Bakhsh Baloch. Urdu translations have been published byShaikh Ayaz, and Ayaz Husayn Qadiri and Sayyid Vaqar Ahmad Rizvi. The first partial English translation of theRisalo was published by H. T. Sorley in 1940, followed byElsa Kazi, and Ghulam Ali Allana. Complete translations have been published by Muhammad Yakoob Agha, Amena Khamisani, and others. Early manuscripts of theRisalo as well as published editions show considerable differences in the content. The most widely accepted version has some 3,000abyat and 200wa'is.[16]
Bhittai's poetry gives great indications and explicit words of what he believed in, regarding theological and religious matters. The very first verses of his Risalo in Sur Kalyan state his explicit monotheistic beliefs and belief that this world was made only for the Prophet, a common belief among Sunni Sufis.[62] He states:
وَحۡدَہٗ لا شَرِيڪَ لَهٗ، جن اُتوسين ايمانَ؛
تن مڃيو مُحمَدُ ڪارَڻِي، قَلبَ ساڻ لِسانَ؛
اُوءِ فائِقَ ۾ فَرمان، اَوَتڙِ ڪنھن نہ اوليا.[63]
Those who in Lord’s peerless Oneness believe.
AcceptMuhammad's guidance, with heart and speech.
Theirs is abode of bliss, for they abide God's decree
Never misled are they to paths that dubious be.[64]
It also shows that he believes that none of the early Muslims went astray after accepting Islam directly from theProphet Muhammad. In another excerpt from Sur Kalyan, he talks about the "4 companions",Abu Bakr,Umar,Uthman, andAli, he states:
جوڙي جوڙَ جهَان جِي پاڻَ ڪِيائين پَروارِ
حامِي ھادِي ھاشمِي سَردارين سردارِ،
سُونهي صحابَن سَٿَ ۾ مَنجهہ مَسجِد مڻيادارِ،
چارئي چڱا چوڌار، ھُوا ھيڪاندا حبيب سين.[65]
After harmonizing ideally the conditions in the universe Allah manifested Himself through theProphet Muhammad,
the helper and the guide (to mankind), the scion of the illustrious tribe of Hashmites, and the leader of all Prophets.
It fitted well with his position to be amidst his comrades in thatauspicious mosque.
His four companions particularly were constantly with him.[66]
In another excerpt from Sur Kalyan, Bhittai talks about true lovers of God solely being Muslims, having been immersed inAllah and declared the Prophethood ofProphet Muhammad. He states:
وَحدَہٗ جٖي وَڍِئا، الاللهَ اَڌَ ڪِئا،
مُحَّمَدُ رَسُولُ چَئِي، مُسلِمانَ ٿِئا،
عاشِقَ عَبدِالْلَطِيفُ چئَي، اِنهين پَھِ پِئا،
جيلاھَ ڌَڻِي ڌُئا، تي وِئا وَحدَتَ گَڏِجِي.[67]
Whoso are deeply assimilated in the Oneness of Allah and have reached the state of complete self-effacement,
They have fully recognized the Prophethood ofProphet Muhammad, as the final apostle of Allah and submitted themselves totally to the orders of Allah and the Prophet. Thus they are Muslims.
In recognition thereof Allah has absolved them of all earthly affiliations and impurities, more so because they are assimilated in the Oneness of Allah.[66]
Bhittai in a long verse also expresses his adamant hope in the intercession ofProphet Muhammad and talks about how all shalt be saved by his intercession and given refuge in him. He states:
ڍَڪَ ڍَڪِيندو مُون نَہ ڇَڏِيندو، شفيعُ شافِعُ سُپِرِين،
اَنڌا اُونڌا آکُڙِئا، سَڀَ نِباھي نِيندو،
وَٽان ويچارَنِ جي، داڙُو پاڻَ دَڙِيندو،
جي ڏُھارِيَنِ ڏاکَڙا، لَڪَ سي لَنگهائِيندو،
نُورُ ناڪارو نَہ ڪَري، مُحَّمَدُ مِنَٿَ مَڃِيندو،
پاڻُ سُڃاڻِي پاڻِهين، ڪامِلُ ڪَرَمُ ڪَرِيندو،
تَنبُو آڻي تاوَ ۾، عاصِيَنِ لَيءِ اَڏِيندو،
داتا دوزَخِيَنِ کي، لِينگهو لَهرائِيندو،
رَسَڻَ ويرَ رَسِي ڪَري، مُشڪُ رَنگُ مَٽِيندو،
ھِتِ پُڻ حامِي ھِنِ جو، اڳِئان آڳَهُہ ٿيندو،
طَھُورا تَڙِيَنِ کي، پانڊپُ پِئارِئيندو،
رَحْمَةً لِّلْعٰلَمِیْنَ ، اَھکِيءَ آڳَهُہ ٿِيندو،
اُتي عَبدِالْلَطِيفُ کي، ھادِي ھَٿُ جَهلِيندو.[68][69]
He will cover me, not leave me, the intercessor beloved,
He will take along all the blind, disabled and those gone stray,
He will pour medicine into mouth of the sick,
He will take all the sinners across defiles,
The light of God will not say no, He will grant his request,
Here and there he is the support, hereafter also he will be the mainstay,
The lord will offer holly wine,
In awareness of his own self, the perfect one will show kindness,
He will pitch tent for the sinners in the scorching sun on the Day of Judgment,
The generous one will have those marked for hell pardoned,
He will reach at the proper time and anoint all with musk,
The mercy for all worlds will help all in difficulty,
There the guide will hold Abdul Lateef by hand.[70]
In an excerpt from Sur Bilawal, Bhittai talks through the perspective of a oppressed and weak man. He calls forAli Shah to come and behead "the fire-worshipper". He states:
The devious and accursed is bent upon mischief,
The blind is harassing a weakling like me,
Come, o Ali Shah, attack the infidel,
Behead him the fire-worshipper.[70]
Bhittai also expresses admiration for the bravery and chivalry ofAli in his poems, glorifying his battle-stance and bravery in the battlefield. He states:
Wherever he put his feet, whatever he saw,
Ali the lion came and smashed the forts of infidels,
As he came in the courtyard, all the path glittered,
Whatever places he touched with his feet,
Sorrows changed into joys, it was time of felicitations.[70]
In apparent manner (prayer, and beliefs), like his forefathers, he was aSunni and held respect and consideration for all sects. He revered theProphet Muhammad immensely, and he revered the companions of him and revered the Imams as well.[75]
Bhittai also prayed with his hands on his chest like aHanafiSunni.[76]
Bhittai gaveBay'ah in theQadiriyyahTariqah to his father Shah Habib.[77][78] HisSilsilah is as follows:[79][80]
TheQadiriSilsilah of the family of Bhittai began withShah Abdul Karim Bulri'sbay'ah to aQadiri sage and Saint, "Sultan Ibrahim Shah Bukhari". It becomes clear that after thisbay'ah to Sultan Ibrahim Shah Bukhari, the family remainedQadiri onwards.[81][82][83][84]
Bhittai's genealogy goes back toMusa al-Kazim. The Sayyids of Matiari (Sadaat Matiari) descend from Syed Haider Ali whose ancestors migrated fromHerat sometime around the Timurid era, Syed Haider Ali initially settled inHala, Sindh but his descendants migrated toMatiari predominantly, during the period of settlement in Matiari, the Sayyids of Matiari divided into 4 branches (due to rivalry and disputes), namely: Jarar Pota, Baqeel Pota, Moosa Pota, Moeen Pota.[85]
Bhittai and his ancestorShah Abdul Karim Bulri belonged to the Jararpota Branch of the Sayyids of Matiari,[86] this branch also produced many other holy men and Saints.[87]
His genealogy is as follows:[88]
Bhittai is regarded as the greatest Sufi poet of theSindhi language[16][26] and the national poet of Sindh.[89] According to theorientalistAnnemarie Schimmel, he is "The most outstanding master of popular Sufi poetry in Pakistan."[90] According toSeyyed Hossein Nasr, Bhittai'sRisalo has been compared with Rumi'sMathnawi, and Bhittai represents "direct emanations of Rūmī's spirituality in the Indian world."[48]
Every Thursday evening, Bhittai's poetry is sung by traditional musicians and dervishes at the shrine in a typical ecstatic style. The performance is commonly referred to asShah jo Rag (Shah's music).[16][37]
Bhittai's poetry is popular among the Sindhi people, including both Muslims and Hindus. Bhittai's own connections with Jogis and Sanyasis may have contributed to this. The folk tales narrated in theSurs of theRisalo are frequently recounted and sung to children.[89]
Many anecdotes about Bhittai of ahaigographical nature are famous among the locals. One such story holds that when he was being taught the alphabet, he refused to learn anything beyond the letterAlif for it signifies the name of God (Allah) and there is nothing of value beyond it.[36] Another story of this kind asserts that his followers presented him a written copy of theRisalo, which he threw away in the nearby Kirar lake after having read it. When the followers protested, he allowed them to rewrite the entireRisalo by narrating it from his memory.[91] His tomb is a popular pilgrimage site in Sindh.[89]
TheUrs, an annual commemoration of his death, occurs on 14 Safar, the second month of the Hijra calendar. The ceremony, which lasts for three days, features prayers, music, exhibitions, literary conferences, and horse races. People visit the shrine from all over the province.[92][93] A 16-foot-high statue of Bhittai was erected in front of the Bhit Shah rest house on the occasion of his 274thUrs in 2017.[94]
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