Sufis of Pakistan

A SUFI GALAXY: S. L. Gajwani; Published by H. M. Damodar, 1194, Shanti Nagar, Ulhas Nagar-421003 (Maharashtra). Rs. 250.

ACCORDING TO a legend, the great Indian Sufi saint Khwaja Moinuddin Chishti, while performing ``wazu'' (the ritual of washing the face, hands and the feet before prayers) at a river side, observed a scorpion almost drowning in the water in front of him. Scorpions cannot swim.

So the Sufi saint stretched his hand and removed the scorpion but while placing it on dry sand its sting pierced the saint's hand which gave him smarting pain. As he continued to wash his face he saw the scorpion once again crawling into water and yet again he recovered it and even while its sting gave him pain, threw it a distance away on dry sand. As he was about to complete his ``wazu'' he observed the scorpion once again entering water and this time the Sufi saint picked up the vermin and threw it some distance away and again he was stung by it.

The followers who were observing the proceedings with concern, respectfully enquired why the saint who felt compassion for the scorpion first time and maybe the second time, thought it best to save its life, surely having been stung twice could he not have let the scorpion to its watery grave? The saint replied that while it was his tendency to have mercy towards those suffering in pain, whether humans or animals, it was the natural tendency of scorpion to plant its sting wherever it sits, whether on humans or wood or steel or stone. This episode amply illustrates the perception of Sufi philosophy, since according to Islamic principles projected by the Holy Quran, if a snake or a scorpion or a deadly reptile passes across the prayer mat while the believer is offering his/her prayers, the prayers could be suspended until the creature is killed.The volume under review deals with the lives and times of some Sufi saints of Hyderabad (Sind) in Pakistan, notable among them being Hazrat Sai Qutub Ali Shah of the Jahaniyan Lineage (1810-1910). He died at Tando Jahaniyan near Hyderabad (Sind). The author treats the demise of Sai Qutub Ali Shah as being ``one of those who have attained the highest spiritual state, are immortal.'' This description of the spirituality of Hazrat Sai Qutub Ali Shah hardly corresponds to the perception that all humans, however pious, are mere mortals and cannot be construed as ``immortals''.

About another Sufi saint, Dr. Sai Rochardas Sahib of the town of Rohri in Sind, it has been mentioned that he had ``frequent visions and interactions with Lord Vishnu.'' The teachings of Dr. Sai Rochardas include ``pranayama'' and according to him, says the author of the book under review, ``havan'' or recitation of mantra, was an invitation to the celestials. However another Sufi saint of Pakistan, Qalanadar Lal Shahbaz, is also well-known in India for his lilting composition;

Lal meri pat rakhio bhala,

Jhule Lalan, Sindhuriya ja, Sewan ja, Dama dam mast Qalandar Sakhi Shahbaz Qalandar.

Although the volume deals with what the author calls Sufi Saints of Hyderabad (Sind), a passing reference could also have been made with advantage to Mangho Pir whose shrine is located some 16 km from Karachi.

The volume has some readable material about several Sufi saints, their lives and times and impact of their teachings on society.

MUSTAFA K. SHERWANI

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