Imam Husain as Perceived by Sindhi Sufi Poet Shah Abdul Latif Bhitti

Imam Husain as Perceived by Sindhi Sufi and poet Shah Abdul Latif Bhitti

By Prof.Mazhar Naqvi

Hazrat Imam Husain’s sublime sacrifice for the sake of humanity has been a source of inspiration to innumerable number of poets for centuries. They have not eulogized only the Great Imam, his family and companions for championing the cause of protecting the true tenets of Islam but also played a crucial role in preserving the most tragic event of Islamic history from the onslaught of ‘Anti-Ahle-Bait’ (Enemies of Prophet Muhammad’s progeny) forces. The contribution of Sufi poets to preservation of Muharram rituals has been most noteworthy. Irrespective of their ‘Tariqa’ (Order), they have always revered Imam Husain and strived to seek divine presence through the heroic deeds of Karbala martyrs under his charismatic leadership with three days hunger and thirst.

The credit for transforming Imam Husain as a role model for all Sufis who strive either in Jihad-E-Asghar or Jihad-E-Akbar (Small and Bigger Struggle) to attain the goal of reaching ‘ fana fi Allah ( Annihilation in God and remaining in Him) can be given to Sindhi Sufi and poet Shah Abdul Latif Bhitti. Born to a Syed family in 1689,he was the first to view of tragic events of Karbala  as embedded in the whole mystical tradition of Islam. Shah Latif's  interpretation of Imam Husain as a model of the mystical path, is a deeply impressive piece of literature, and has been never surpassed by any other Sufi or poet who took up the similar theme for his literary pursuit with Battle of Karbala in the backdrop.

In his magnificent work Hindi Risalo, Shah Latif has devoted Sur Kedaro to the martyrdom of Prophet’s grandson. Shah Latif has devotes two chapters to the actual battle and given much prominence to Hazrat Hur- Bin- Riyahi’s joining the camp of Imam ‘like a moth joins the candle', e.g., ready to immolate himself in the battle. By attaching eminence to Hazrat Hur, the Sufi has given message that anyone who has deviated from the true path can become a seeker at any stage if he is ignited with self- realization.

As is custom after sighting of Muharram moon, the Sufi begins with ‘media res’ and wonders :

 “The moon of Muharram was seen, anxiety about the princes occurred.

What has happened?

Muharram has come back, but the Imams have not come.
O princes of Medina, may the Lord bring us together “

Then, he immediately meditates why Imams and his Heroes have not returned with Muharram moon. He senses the tragedy, the reason for not their return or silence. The Sufi out of sadness only utters “The Mirs have gone out from Medina, they have not come back.” But immediately thereafter he again ponders and finds no reason for grief, for  Shah Latif quickly recalls:

“The hardship of martyrdom, listen, is the day of joy.
Yazid has not got an atom of this love.
Death is rain for the children of 'Ali.”

Then, he further adds:

“The hardship of martyrdom is all joyful rainy season.
Yazid has not got the traces of this love.
The decision to be killed was with the Imams from the very beginning”.

It is noteworthy here that Shah Latif like Oriental posts has perceived rain as a symbol of ‘Rahmat’ (Divine Mercy).The use of rain looks more relevant when one looks at the arid plains of Karbala and also at Sindh, a province relying heavily on rains for subsistence of its inhabitants even today what to talk about the days of Sufi himself.   

Shah Latif’s carefully chosen words exemplify that Imam Hasan and Husain already in pre-eternity,  had decided to sacrifice their lives for their ideals and the religion revealed through their grandfather and Prophet for the welfare of mankind and they took upon themselves all affliction( Bala) and sufferings to  answer the divine address “ Am I not you Lord? (7:171) with ‘YES’(Bala). Being fully aware what was in store for him, Imam did not step back to indicate that he is one who never thought of himself and all his prayers and deeds are out of love for  God. He made his intentions clear en route to Karbala, attained martyrdom with his small band comprising of women and children and emerged in the process as a model for all as to how God can be pleased by sufferings and sacrifice to gain eternal life or to be declared as ‘Sardar’ of Jawannane- Jannat’ ( Chief of Youths in Paradise).  

He elaborates his thinking by saying :

“The perfect ones, the lion-like Syeds, have come to Karbala';
Having cut with Egyptian swords, they made heaps of carcasses;
Heroes became confused, seeing Mir Husain’s attack.”

But Shah Latif shortly gives the eternal definition and meaning of Battle of Karbala  and continues in true Sufi spirit:

“The hardship of martyrdom is all coquetry (naz).
The intoxicated understand the secret of the case of Karbala”.

He conveys the message that  God by causing suffering to his beloved tests and examines him to exhibits his coquetry and hence, even the most cruel manifestations  are simply signs of divine love.

“The earth trembles, shakes; the skies are in uproar;
This is not a war, this is the manifestation of Love.”

The poet is fully aware that affliction is a special gift for the friends of God and so he continues in style:

“The Friend kills the darlings, the lovers are slain,
For the elect friends He prepares difficulties.
God, the Eternal, without need what He wants, He does”.

Shah Latif concludes his tribute to the martyrs on a mystical note ,saying “ those who 'fight in the way of God' reach Paradise, and the ‘Hurs’ ( Magnificent Paradise Women)Ladies ’ bind rose chains for them, as befits true bridegrooms. Then, the poet comes to the ultimate reward that a seeker wishes to achieve:

“Paradise is their place, overpowering they have gone to Paradise,
They have become annihilated in God, with Him they have become He ...”(These lines indicate the principle of ‘Fana’ given by great Sufi Bayazid Bistami. 

The Sufi tried to fulfill the ‘Quranic’ Injunctions that command its followers to respect all creeds and religions. He lived above all barriers and always replied ‘I am nothing’ whenever anyone tried to find out what was his faith. He however never concealed his love for ‘Ahle –Bait’. During his last days, he wished to visit Karbala and started off also but abandoned his travel when a pious man reminded him “Hazrat you have declared ‘Bhit’ as your last resting place and at this old age you are proceeding to Karbala.” Shah Latif returned to Bhit and then he composed Sur Kedaro. He started wearing black clothes and preferred isolation. Then, one day he confined to his chamber and remained there for 21 days , taking few morsels of food occasionally. On the morning of 21^st day, he came out to take bath and asked his devotees to play music and songs that lasted for three days. While listening to songs, he lay down and covered his body with a sheet and passed into eternity very quietly in 1752. But his powerful poetry still frustrates ‘Anti-Ahle-Bait forces that has been making a futile attempt to erase the remembrance of Muharram rituals since the days of tyrant Caliph Yazid. Shah Latif’s mausoleum was built by Sindh’s ruler Ghulam shah Kalhoro in 1754 and is a popular place of pilgrimage for people from all walks of life as he lived and breath his last for propagation of Imam Husain’s message of Universal brotherhood.