Ameer Khusrau: Harbinger of Wahdatul Wajud —Unity of the Being—in the Indian Mysticism
By Ghulam Rasool Dehlvi, New Age Islam
8 May 2023
Main Points:
1.
Urs [the Divine
Wedding] celebration of the great Indian Sufi mystic and poet Hazrat Amir
Khusrau has started from today at Dargah Hazrat Nizamuddin Auliya
2.
Ameer Khusrau’s
Persian and Avadhi poetry imbibed the pluralistic Indo-Islamic tradition in
perfect harmony with the composite Indian culture.
3.
An epitome of
spiritual harmony and religious syncretism, social cohesion and communal
integration, Amir Khusrau, closest disciple of Hazrat Nizamuddin Aulia, is
known as one of the founders of the Hindustani language — Hindi or Hindavi.
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From today, we celebrate the 2-day long annual Urs
anniversary of the great Indian Sufi mystic and poet Hazrat Amir Khusrau. An
epitome of religious syncretism and Hindu-Muslim harmony, social cohesion and
communal integration, he is also known as one of the founders of the Hindustani
language — Hindi or Hindavi.
In perfect harmony with the composite Indian culture,
Khusrau’s teachings in form of his Persian and Avadhi poetry stressed the
pluralistic Indo-Islamic tradition. Born in 653, Khusrau was a spiritually
inclined poet right from his childhood. But his avid inner devotion was
satiated only when he attained the disciplehood of his Murshid (spiritual
guide) — Hazrat Nizamuddin Aulia, popularly called Mahboob-e-Ilahi
(beloved to the Divine).
Apart from the different forms of Persian poetry like Rubai
and Masnavi (spiritual couplets), Khusrau preferred the indigenous poetry in
Hindi, Hindavi and Avadhi languages and wrote Dohas extensively. His Dohas
often paint a lyrical miniature such as the one which he composed after the
death of Hazrat Nizamuddin Aulia, translated into English as follows:
The fair beauty sleeps in the bed, hairs fallen to her face
Khusro, go home, evening has set in every direction.
An epitome of spiritual harmony and religious syncretism,
social cohesion and communal integration, Amir Khusrau, closest disciple of
Hazrat Nizamuddin Aulia, is known as one of the founders of the Hindustani
language — Hindi or Hindavi.
Khusrau’s teachings in form of his Persian and Avadhi poetry
stressed the pluralistic Indo-Islamic tradition. Born in 653, Khusrau was a
spiritually inclined poet right from his childhood. But his avid inner devotion
was satiated only when he could become the disciple of his Murshid
(spiritual guide) Hazrat Nizamuddin Aulia.
Apart from the different Persian forms of poetry like Rubaee
and Masnavi, Khusrau preferred the indigenous poetry in Hindi,
Hindavi and Avadhi languages. His Dohas often paint a lyrical
miniature such as the one which he composed after the death of Hazrat
Nizamuddin Aulia.
Most remarkably, in his Dohas and Masnavis,
Khusrau popularised the Sufi notion of unity of the existence — Wahdatul
Wajud — which draws parallel to the Vedanta philosophy of Advaita. Like the
Vedanta philosophy of Advaita, the essence of Sufi doctrine of
Wahdat-ul-Wujud is also universal. It exemplifies whatever exists in the
universe as an aspect of divine reality diffused through different things.
Thus, Advaita and Wahdatul Wajud are two expressions of the only one
essence.
Khusrau advanced the harmonious values of the Indian culture
with his focus on Khidmat-e-Khalq — service to mankind — a humane notion
conceived by his master Hazrat Nizamuddin Aulia.
He also promulgated the practice of sulh-e-kul. He stated: “Almighty
holds dear those who love Him for the sake of human beings, and those who love
human beings for the sake of Almighty.”
As Nizamuddin’s closest disciple, Amir Khusrau beautifully
articulated his Murshid’s philosophy of Sulh-e-Kul in his Persian poetry:
Kafir-E-Ishqam Musalmani Mura
Darkaar Neest; Har Rag-E Man Taar Gashta Hajat-E Zunnaar Neest.
I am a pagan in my worship of love: I do not need the creed
(of Muslims); Every vein of mine has become taunt like a wire, I do not need
the (Hindu) girdle.
Most remarkably, in his Dohas and Masnavis,
Khusrau popularised the Sufi notion of unity of the existence — Wahdatul
Wajud — which draws parallel to the Vedanta philosophy of Advaita
(non-dualism). The essence of Sufi doctrine of Wahdat-ul-Wujud (Unity of
Being) is also universal. It exemplifies whatever exists in the universe as an
aspect of Divine Reality diffused through different things. Thus, Advaita
(non-dualism) and Wahdatul Wajud (unity of being) are two myriad expressions of
one essence.
Khusrau advanced the harmonious values of the Indian culture
with his focus on Khidmat-e-Khalq — service to mankind. He also promulgated the
practice of sulh-e-kul (reconciliation with all). He stated: “Almighty holds
dear those who love Him for the sake of human beings, and those who love human
beings for the sake of Almighty.”
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Regular
Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar
and English-Arabic-Urdu writer. He graduated from a leading Islamic seminary in
India, and acquired a Diploma in Qur'anic sciences and a Certificate in Uloom
ul Hadith from the Al-Azhar Institute of Islamic Studies. He has also
participated in the 3-year “Madrasa Discourses” program initiated by the
University of Notre Dame, USA. Presently, he is pursuing his Ph.D. in Jamia
Millia Islamia, New Delhi.