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The following was taken from an article written by Sher Alam Shinwari which can be found here http://khyberwatch.com/nandara/index...=156&Itemid=84
The first known Pushto poet, Bet Neekah, started his poetic career by composing a religious hymn. Numerous poets followed suit and contributed memorable poetic pieces. Their main focus was to drive away social evils from society and to create better human beings. Dr Salma said that the Pushto Academy has brought out diwans of Pakhtoon mystic poets — both conventional and modern — from time to time and has made them available to common readers so that they could benefit from their valuable contents. She observed that Pakhtoons have always held their Sufi poets in high esteem — even illiterate Pakhtoon women can quote a portion of Rahman Baba’s poetry.
Prof Dr Haroon Rashid, vice chancellor, University of Peshawar, who was also the chief guest on the occasion said that, “Pakhtoon Sufi poets occupy a distinguished place in Pakhtoon society. The impact of Sufi poets is quite visible on their social life. Though Khushhal Khan Khattak was a versatile poet and writer and Rahman Baba was just a mystic poet but common Pakhtoons give unparallel importance to his personality because of the simplicity and moralistic effects that his poetry carried. It also proves that the dominant factor in a Pakhtoon’s nature is inclined to peace elements.” Dr Rashid urged the academy authorities to appoint research scholars to conduct research on Pushto mystic poetry on scientific lines. The moral teachings in the poetry, he revealed, were still relevant to the present turbulent times.
Prof Dr Qibla Ayaz, dean of the Faculty of Islamic and Oriental Studies, while presiding over the prestigious event, said that westerners were trying to exploit Sufi poetry for reducing the pace of growing violence in the world especially among the Muslims. “But the move would not serve their vested interests. Indigenous efforts, however, should be taken to celebrate mystic poets and their immense contribution to social reformation. They have never propagated parochialism, sectarianism and hatred on the basis of race and colour. Great Sufi scholars spread Islam in the subcontinent and their main tools were Sufi poetry and music (the Qawali tradition). They preferred humanism and mutual harmony over every thing material in the world.”
Pakhtoon mystic poets, through their powerful expression, have pinpointed the shortcomings of the people and guided common folk to take the right path. “They remained a great source of inspiration for the masses in almost every sphere of life,” Dr Qibla added.
Prof Dr Yar Mohammad Maghmoom Khattak, in his research paper, informed the participants that Sufism and mysticism were not synonymous. “Mysticism practised by other nations has no relationship with their respective religions. While Islamic Sufism originated in the cave of mount Hira with the Holy Prophet’s (Peace Be Upon Him) first revelation. Therefore, Muslims practice Sufism within the framework of the Islamic Shariah. Tassawuf and poetry are closely connected because both rely on intuition. A majority of the Pakhtoon Sufi poets have advocated good moral conduct, humanism, sympathy and fear of God. Among them Bayazid Ansari (1535-1579) popularly known as ‘Pir Roshan’ (the enlightened Pir) was the first ever Pakhtoon Sufi poet who had launched the Roshanite movement which gave impetus to mystic poetry in Pushto literature. Mullah Arzani Kheshgi, his contemporary, wrote artistic ghazal with predominant mystic strains. Their poetic effusions are chiefly on the subjects of divine love and religious or moral character. Other mystic poets include Abdul Qadir Khan Khattak, Mirza Khan Ansari, Qadar Dad, Daulat Lawanrai, Ali Mohammad Mukhlish, Mian Wasil, Abdul Karim Dad and Akhun Darwaiza Baba, a staunch opponent of Pir Roshan. But they were part of a controversy that gave birth to literary criticism and also provided a social consciousness to Pakhtoons,” Dr Yar Mohammad disclosed.
“The main theme of their writings was to inculcate good virtues like patience, self negation, contentment, self reliance, humbleness and tolerance among people,” he elaborated. Rahman Baba reigns supreme among all due to his sublime imaginative flight and simple diction. He negates all sorts of geological, tribal, national and racial prejudices, which in turn gave him mass popularity and universality of thought.
Prof Dr Raj Wali Shah Khattak, while presenting his paper titled ‘The relevance of Sufi poetry’ said that Sufism stands on three basic foundations i.e. morality, knowledge and divine love. Tassawuf is a path that leads to soul purification which helps one resist worldly desires. Rahman Baba is considered to be a great social reformer, as his every verse preaches goodness. Amir Hamza Khan Shinwari perfected this classical Sufi tradition in the form of the ghazal and heralded new trends in Pushto poetry — Pakhtoonising both the ghazal and Tassawuf. Hamza Baba was a practising Sufi poet in the 20th century.
He was a bridge between contemporary and modern Pushto literary trends. He said that Sufi poetry was still relevant as it advocates peace, mutual understanding, harmony and love and could contribute to world peace efforts if properly discovered and propagated.
Prof Dr Pervez Mahjoor in his thought-provoking paper pointed out that the scholars (Ulema) and Sufis are both manifestations of the esoteric and exoteric aspects of Islam. Pushto Sufi poets have consciously taken upon themselves to utilise their latent talent for social reformation and even modern poets like (late) Ghani were mystics in their own right. “As long as human error exists, Sufi poetry will continue to cast its shadows on their correction,” he concluded.
The conclusion was followed by a Q&A session. Earlier, Dr Haroon Rashid inaugurated a three-day book fair in which more than a 1,000 PhD and MPhil theses and research treatises, published by the Pushto Academy, were put on display. The publications were available on a 25 per cent discount. Dr Haroon Rashid assured the director of the Pushto academy that Peshawar University would extend all possible support for arranging similar events in the future.
The first known Pushto poet, Bet Neekah, started his poetic career by composing a religious hymn. Numerous poets followed suit and contributed memorable poetic pieces. Their main focus was to drive away social evils from society and to create better human beings. Dr Salma said that the Pushto Academy has brought out diwans of Pakhtoon mystic poets — both conventional and modern — from time to time and has made them available to common readers so that they could benefit from their valuable contents. She observed that Pakhtoons have always held their Sufi poets in high esteem — even illiterate Pakhtoon women can quote a portion of Rahman Baba’s poetry.
Prof Dr Haroon Rashid, vice chancellor, University of Peshawar, who was also the chief guest on the occasion said that, “Pakhtoon Sufi poets occupy a distinguished place in Pakhtoon society. The impact of Sufi poets is quite visible on their social life. Though Khushhal Khan Khattak was a versatile poet and writer and Rahman Baba was just a mystic poet but common Pakhtoons give unparallel importance to his personality because of the simplicity and moralistic effects that his poetry carried. It also proves that the dominant factor in a Pakhtoon’s nature is inclined to peace elements.” Dr Rashid urged the academy authorities to appoint research scholars to conduct research on Pushto mystic poetry on scientific lines. The moral teachings in the poetry, he revealed, were still relevant to the present turbulent times.
Prof Dr Qibla Ayaz, dean of the Faculty of Islamic and Oriental Studies, while presiding over the prestigious event, said that westerners were trying to exploit Sufi poetry for reducing the pace of growing violence in the world especially among the Muslims. “But the move would not serve their vested interests. Indigenous efforts, however, should be taken to celebrate mystic poets and their immense contribution to social reformation. They have never propagated parochialism, sectarianism and hatred on the basis of race and colour. Great Sufi scholars spread Islam in the subcontinent and their main tools were Sufi poetry and music (the Qawali tradition). They preferred humanism and mutual harmony over every thing material in the world.”
Pakhtoon mystic poets, through their powerful expression, have pinpointed the shortcomings of the people and guided common folk to take the right path. “They remained a great source of inspiration for the masses in almost every sphere of life,” Dr Qibla added.
Prof Dr Yar Mohammad Maghmoom Khattak, in his research paper, informed the participants that Sufism and mysticism were not synonymous. “Mysticism practised by other nations has no relationship with their respective religions. While Islamic Sufism originated in the cave of mount Hira with the Holy Prophet’s (Peace Be Upon Him) first revelation. Therefore, Muslims practice Sufism within the framework of the Islamic Shariah. Tassawuf and poetry are closely connected because both rely on intuition. A majority of the Pakhtoon Sufi poets have advocated good moral conduct, humanism, sympathy and fear of God. Among them Bayazid Ansari (1535-1579) popularly known as ‘Pir Roshan’ (the enlightened Pir) was the first ever Pakhtoon Sufi poet who had launched the Roshanite movement which gave impetus to mystic poetry in Pushto literature. Mullah Arzani Kheshgi, his contemporary, wrote artistic ghazal with predominant mystic strains. Their poetic effusions are chiefly on the subjects of divine love and religious or moral character. Other mystic poets include Abdul Qadir Khan Khattak, Mirza Khan Ansari, Qadar Dad, Daulat Lawanrai, Ali Mohammad Mukhlish, Mian Wasil, Abdul Karim Dad and Akhun Darwaiza Baba, a staunch opponent of Pir Roshan. But they were part of a controversy that gave birth to literary criticism and also provided a social consciousness to Pakhtoons,” Dr Yar Mohammad disclosed.
“The main theme of their writings was to inculcate good virtues like patience, self negation, contentment, self reliance, humbleness and tolerance among people,” he elaborated. Rahman Baba reigns supreme among all due to his sublime imaginative flight and simple diction. He negates all sorts of geological, tribal, national and racial prejudices, which in turn gave him mass popularity and universality of thought.
Prof Dr Raj Wali Shah Khattak, while presenting his paper titled ‘The relevance of Sufi poetry’ said that Sufism stands on three basic foundations i.e. morality, knowledge and divine love. Tassawuf is a path that leads to soul purification which helps one resist worldly desires. Rahman Baba is considered to be a great social reformer, as his every verse preaches goodness. Amir Hamza Khan Shinwari perfected this classical Sufi tradition in the form of the ghazal and heralded new trends in Pushto poetry — Pakhtoonising both the ghazal and Tassawuf. Hamza Baba was a practising Sufi poet in the 20th century.
He was a bridge between contemporary and modern Pushto literary trends. He said that Sufi poetry was still relevant as it advocates peace, mutual understanding, harmony and love and could contribute to world peace efforts if properly discovered and propagated.
Prof Dr Pervez Mahjoor in his thought-provoking paper pointed out that the scholars (Ulema) and Sufis are both manifestations of the esoteric and exoteric aspects of Islam. Pushto Sufi poets have consciously taken upon themselves to utilise their latent talent for social reformation and even modern poets like (late) Ghani were mystics in their own right. “As long as human error exists, Sufi poetry will continue to cast its shadows on their correction,” he concluded.
The conclusion was followed by a Q&A session. Earlier, Dr Haroon Rashid inaugurated a three-day book fair in which more than a 1,000 PhD and MPhil theses and research treatises, published by the Pushto Academy, were put on display. The publications were available on a 25 per cent discount. Dr Haroon Rashid assured the director of the Pushto academy that Peshawar University would extend all possible support for arranging similar events in the future.
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