Amir Khusro: An Epitome of ‘Divine Union’ (Wisal-e-Ilahi) with the ‘Divine Beloved’ (Mahboob-e-Ilahi)

By Ghulam Rasool Dehlvi, New Age Islam 30 April 2024 As “Urs” Connotes Divine Union Of The Saint With His Most Beloved, Khusro Attained Wisal-E-Ilahi (Union With The Divine) Along With The Divine Beloved (Mahboob-E-Ilahi) Hazrat Nizamuddin Aulia RA. Main Points 1. The 720th Urs (death anniversary known as ‘divine wedding’ in Sufism) of Hazrat Amir Khusro was celebrated from 27th to 30th April with great gusto at his shrine in Delhi. 2. Amir Khusro, prominent Indian Muslim mystic, Persian and Hindawi poet and Chishti Sufi saint, was originally named Abul Hasan Ameenuddin Dehlvi and is popularly known today as “Tuti-e-Hind” (India’s parrot), a poet who was a proponent of universal mysticism and higher spiritual consciousness in Chishti-Sufi tradition in India. 3. Initially, Khusro was not all that mystically-inclined in his poetry when he served seven Sultans of the Delhi Sultanate, including Sultan Alauddin Khilji until he met his Sufi master Hazrat Nizamuddin Auliya. He transformed his inner world which created a tremendous spiritual urge in his heart and poetry. 4. Khusro also strengthened the foundational principles of Chishti Sufi Order such as the two key precepts of “Khidmat-e-Khalq” (service to mankind) and “Sulh-e-Kul” (reconciliation with all)—as taught by his Hazrat Khwaja Nizamuddin Aulia RA and conceived by Hazrat Khwaja Gharib Nawaz Moinuddin Chishti, the founder of Chishti Order in India. 5. Many of his Hindawi, Persian and Avadhi Kalams (verses) focused on an inclusivist and pluralistic tradition which emanated from the universal essence of Wahdat-ul-Wujud or Unity of the Existence. ----- The 720th Urs Mubarak (death anniversary known as ‘divine wedding’ in Sufism) of Hazrat Amir Khusro (1253-1325) was celebrated from 27th to 30th April with great gusto at his shrine in Delhi's Dargah Hazrat Nizamuddin Aulia. Prominent Indian Muslim mystic, Persian and Hindawi poet and Chishti Sufi saint, Abul Hasan Ameenuddin Dehlvi more popularly known today as “Hazrat Khwaja Amir Khusro” and also eulogized as “India’s parrot” (Tuti-e-Hind) was a proponent of universal mysticism and higher spiritual consciousness in the Chishti Sufi tradition in India. The founder of Ganga-Jamni Hindustani Tehzib—India’s composite culture—as well as the Hindawi language and Hindustani vocal and musical genres including Tabla and Sitar, Khusro epitomised spiritual unity, mystical oneness, religious harmony, socio-cultural cohesion, national and communal integration deeply embedded in his Chishti Sufi lineage. This is showcased for more than seven centuries in the 5-day celebration of his deah anniversary called “Urs-e-Khusrawi” which includes Fatiha, Qul Shareef, Qawwali and Langar distribution at his holy shrine adjacent to the grave of his spiritual master Hazrat Nizamuddin Auliya RA. Born in 653, Khusro was not all that mystically-inclined in the beginning of his poetic career at the Shahi Darbars where he served earlier. He served no less than seven Sultans of the Delhi Sultanate, including Sultan Alauddin Khilji (1296-1316). But his inner world was transformed an a tremendous spiritual inclination was created in his poetry only when he came close to Hazrat Nizamuddin Aulia, and later became his dearest disciple. This deeper spiritual relationship between a Murshid (master) and Murid (seeker) birthed a beautiful blend of mystical oneness, spiritual unity and harmony in the Indian Sufi tradition. This can be seen and experienced in many of the Avadhi and Farsi verses of Amir Khusro such as in the following: Khusro Raen Suhaag Ki, Jaagi Pi Ke Sung, Tun Mero Mun Pi-U Ko, Dovu Bhaye Ek Rung. (Khusrau, the bride, spends the eve of her wedding Awake with her beloved, (in such a way that) The body belongs to her, but heart to the beloved, The two become one) This is the celebration of the divine union of Hazrat Amir Khusro which is manifest in his Urs every year so much so that even Pakistan’s Sufi devotees and shrine-visitors try to turn up at the Dargah of this Indian mystic. This year, a group of 70 Pakistani Zaireen (Sufi pilgrims) visited India to participate in his 720th Urs celebrations. A traditional Chadar on behalf of the government and people of Pakistan was laid by the Charge d’ Affaires of Pakistan to India. This shows the strength and significance of Hazrat Amir Khusro’s legacy and his tolerant tradition in complete harmony with the composite culture of the country. In fact, Amir Khusro strengthened the solid bedrock of harmonious humane values ingrained in the ancient Indian philosophy of Vasudhaiva Kutumbakam. It was reinterpreted and clearly reflected in the nuanced Chishti conception of “Khidmat-e-Khalq” (service to mankind) and “Sulh-e-Kul” (reconciliation with all)—the two integral parts of the Chishti Sufi tradition taught by Khusro’s Murshid or Master Hazrat Khwaja Nizamuddin Aulia RA and conceived by Hazrat Khwaja Gharib Nawaz Moinuddin Chishti, the founder of Chishti Order in India. He said: “If you truly want to love and worship the Creator, care for all His creations”. This was promulgated as the basic premise of Amir Khusro’s poetry and philosophy. He says in one his Persian couplets: “Almighty holds dear those who love Him for the sake of human beings, and those who love human beings for the sake of Almighty.” He also articulated the broader Chishti notion of Sulh-e-Kul in one of his Persian couplets as follows: Kafir-E-Ishqam Musalmani Mura Darkaar Neest; Har Rag-E-Man Taar Gashta Hajat-E-Zunnaar Neest. (I’m 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) If we delve deeper into the meanings of his Persian poetry including Masnawis and Hindawi Dohas, he actually popularised the beautiful Sufi notion of Wahdatul Wajud—Unity of the Being—which has close resemblance to the Vedantic concept of Advaita (non-dualism). Many of Khusro’s Hindawi, Persian and Avadhi Kalams (verses) lay greater emphasis on an inclusivist and pluralistic tradition which emanated from the universal essence of Wahdat-ul-Wujud—Unity of the Being or Existence. Notably, Khusro was well versed in Arabic, Persian, Turkish, Sanskrit and several other languages. But he chose to express his experience of the spiritual unity in an indigenous poetic style using Hindawi Kalaam, Avadhi, Khari Boli and Brij Bhasha in which he composed Dohas extensively, besides the different forms of Persian poetry like Rubai and Masnavi (rhymed pairs). Much like Jalaluddin Rumi’s world-famed Persian collection Masnavi-i-Ma’anawi which is considered the second Qur’an in Sufism, Khusro’s Kalam (verses) are replete with anecdotes and stories derived from the Qur’anic wisdom, prophetic traditions, and the tales of early Sufi sages. Significantly, he composed a large part of his work to illustrate a crucial point; India’s sanctity in Islamic tradition and its centrality in universal spirituality, and each aspect of it is explained in detail in his Dohas. It is a common knowledge that the saddest part of Khusro’s life came after the demise of his Murshid Hazrat Khwaja Nizamuddin Aulia RA. Even his own death was nothing as compared to his Murshid’s. Bereaved Khusro, in an extreme pain of separation from his most beloved, painted his pain in a lyrical miniature: Gori Sove Sej Par, Mukh Par Daley Kes; Chal Khusrau Ghar Aapnay, Saanjh Bhaee Chahu Desh. (The fair maiden rests on a bed of roses, Her face covered with a lock of hair; Come Khusrau let’s go home now, darkness settles on the world now) As per the will of his Hazrat Nizamuddin Aulia, Khusro was never allowed to come close to his grave, as he feared that his body would forget the laws of the mortal world and break open the grave to embrace his closest disciple. But then after his death, Khusro was buried just next to Hazrat Nizamuddin. Today, every visitor to Hazrat Nizamuddin Aulia’s shrine has to first pay obeisance to the grave of Hazrat Amir Khusro in order to complete his or her Zeyarat. His death anniversary which is known as Urs-e-Khusrawi or the “Divine Wedding of Amir Khusro” begins from the 16th Shawwal six months after Hazrat Nizamuddin’s Urs. As “Urs” in Sufism connotes the divine union of the saint with his most beloved, Khusro attained Wisal-e-ilahi (union with the Divine) with the Divine Beloved (Mahboob-e-Ilahi) Hazrat Nizamuddin Aulia RA in a divine play of love, as he beautifully sang before his death: Khusro Baazi Prem Ki, Main Kheli Pi Ke Sang, Jeet Gayi To Piya Mere, Haari To Pi Ke Sang I play the game of love with my beloved. If I win he is mine. And even if I lose, I’m his) ---- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. 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