ABSTRACT
Knowledge is one of the divine blessings of God. The seer of any religion quenches his thirst for wisdom from the ocean
of Knowledge. In the perception of Sheikh ul Alam’s poetry, gaining knowledge of this life and hereafter is the approach
towards knowing ultimate truth and reality. However, it is not hidden from the sight that gaining knowledge insincerely
and impracticably accelerates the deprivation of knowledge. Meanwhile, human’s knowledge about existing things is
insignificant. He is still unaware about numerous things that exist around us. According to Sheikh ul Alam, in the vast
expanse of the universe, man has been able to explore only limited elements of beings. Any high sounding claim of
knowledge by today’s material world does not therefore, seem to be proper. The knowledge of things which has reached
so far is to the extent that how do a particular thing work, but the real cause of its working and what will be the result if
it works in the other way, is still a mystery and will remain a mystery forever.
Key words: Knowledge, faith, truth, heart, storage
Objectives:
The main objective of this study is to find out how Sheikh ul Alam puts forth the discussion of religioscientific knowledge and knowledge of certainty. This work will observe the expression of Sheikh ul Alam in
the discourse of whole knowledge.
Research Methodology:
To complete the research study, incentive came from the study of the poetry of Sheikh ul Alam. The
‘Observation Method’ was applied successfully for this research work. By using this method, the researcher
goes through different literary articles, critical compositions, books and websites to find interrelated study
materials. In order to be acknowledged in the allied topics Different critical books composed by– Adfar, Ishaq
Khan, Khuihami etc. remain supportive for the part of the study on poet’s literary life.
Introduction
Sheikh ul Alam is one of the most popular Sufi saints and poets of Kashmir valley. Sheikh Noor ud Din is
entitled by different venerated names like Sheikh ul Alam, Nund Rishi, Alamdar-e-Kashmir, Taj ul Awliya,
(the crown of saints of Kashmir) and Kashmiri Pundits call him Shahzanand. (Khyuihami, 1954) Sheikh ul
Alam is an encyclopedic man whose poetry touches all facets of life and universe. His knowledge wrapped in
his Shruks (poetry) is most perfect and consistent because an enlightened soul and consciousness cannot be
plagiaristic or a copied consciousness. His consciousness cannot be made up of a multitude of inherited
tendencies, which may deflect or distort the intellectual or a mystic. Sheikh ul Alam, through his transcendent
and sublime knowledge of spiritual acquisition has made it possible to realize the state, which encompasses
and suffuses the entire cosmos, everything animate, sentient, conscious, inanimate and dull. He has
magnificently been able to open the blinded eyes by total darkness of ignorance, disbelief and incredulity with
the collieries-stick of absolute and true knowledge. His Shruks are radiant with the luster and the splendor of
the finest of jewels, and his guiding and steering principles are like the hundred suns that cause the rose beds of knowledge to blossom. He has established himself in the power of knowledge, and has festooned his
authority with the garland of priceless and inestimable principles and has become the torch bearer of human
prosperity and liberation. It seems that his Shruks touch the heights of Truth where there is no higher penance
or any higher attainable out of any spurious or specious source of knowledge. He alone is the knowledge and
wealth, and his knowledge is all that can lead to the salvation. True, He is a Sheikh ul Alam- the Sage of the
Cosmos. His poetry is embedded with the principles of Islam, the Quran and sunnah (sayings of Prophet
Muhammad). Many aspects of his poetry have been discussed so far but the aspect of knowledge has not been
much explored. Therefore, the attempt of this paper would be to locate his poetry in the discourse of
knowledge.
Perception of Knowledge
Humans can achieve knowledge through the organs of perception. Blessed with senses, humans can
understand the world of created things. However, the knowledge of unseen worlds cannot be attained with the
help of reason. Sheikh ul Alam left for searching that unseen world. He had the quest of knowledge, a spiritual
knowledge, a Truth, identification of known and knower. So the transformation did not start with the physical
deterioration but began with the mental, intellectual transformation and generally seeped into a psychological,
soul and body which gradually began to affect his habit of eating, his appetite and his sleep. It is said he
gradually left eating and at his last stage of life he was living just on the glass of water. The event is discussed
in the book of Tarikh- E -Hassan by Kuihami. He writes:
One day he arrived at Daryagam, there he found some women cutting grasses. He felt sad and asked them why
are you making it death? One of the women replied we are doing it for ourselves and for our animals, to be
alive. But what are you doing Sheikh; you are destroying thousands of creatures by your staff, wherever you
sit you trample hundreds of plants. After that Sheikh-ul-Alam cried bitterly and sat on stone and meditated for
one month (Khuihami, 176). When he realized that milk gratifies physical appetite he gave up drinking it.
Afterwards for about two and a half years till his death, he took nothing except water which was used to keep
body and soul together. His whole body loses its strength, only skeleton remains behind. He was seated in a
basket (yaet in Kashmiri) on the back of his attendants and he was guiding people to follow the path of Islam.
Sheikh ul Alam’s concept of Knowledge
As for as Sheikh ul Alam’s concept of knowledge is concerned, he believes that the whole knowledge is
engrossed in the word ‘God’ and ‘faith’ (yaqin). One who contemplates God’s eternal being has acquired the
underneath meanings of knowledge. Meanwhile, he says that the process of universe is unintelligible for man
to grasp. Therefore, the source of knowledge of space or any tiny being is known by God only. He says:
Knowledge founts from truth- the word of God.
Feats do gush from the jet of abstemiousness.
Himself, who knows the source and origin of space.
Find not thou obstruction in ocean cause and key. (Adfar, 417 II)
Sheikh ul Alam admits that the knowledge of macro or micro things can be understood in the unison of faith
and knowledge of Truth (God). The logic behind each existence is associated with the power of God. Saints
and other believers have strong faith that there is great and powerful life force behind each existence.
The Nimaz is to sow the seeds in thy field,
Weed it by thy cultured behavior,
And get thy produce ripened soon.
Knowledge must be accompanied with faith.
Sheikh ul Alam has used a phrase: “storage of gold,” in the following stanza. According to the poet,
knowledge is to store gold in a box which conveys the exchange of knowledge whether at the individual level
or cultural or societal levels or having an instinct of metaphysics. Hence, the poet admonishes that one should
deal with this knowledge cautiously that is with the utmost reliability on Truth. He compares such
complications with the destructive wind and storm that could engulf the burning lamp of faith. Therefore, such
destruction of knowledge can be conquered by conducting nimaz (surrender in prayers before Allah).
The acquisition of knowledge is storage of riches and gold,
The bargain lies in treading the straight path,
The investment in the bargain is truthfulness,
Faith is like candle light, beware of wind and storm.
Sheikh ul Alam puts forth the limited knowledge of humans by discussing the grasping knowledge from the
scripture Quran. However, the whole knowledge is engrossed in the Holy Quran but the appropriate and
hidden meaning is known by God only. Many Islamic scholars claim that they have well enough knowledge
about the Quran but Sheikh ul Alam seems to be aware enough of their limited knowledge. Hence, expresses
it in this way:
How can one comment upon the verses of God’s testament?
How can one explain the words of Gracious Lord?
How can one purge the dross of his five senses?
Impossible art these as to hold the wind in one’s fist. (Adfar, 231 I)
Heart as a seat of learning
By nature, heart tempts towards sins and can be easily possessed by Satan. Heart, being a delicate, is
vulnerable to all sins veiled as weaknesses hence it is not easy to hold it. It always remains the façade of
battlefield of good and evil. The devotion of man is disturbed by Satan who tries to allure him by attracting
him towards mischief. Even a knowledgeable person falls in the trap of Satan. Instead of using his knowledge
for right cause, he starts it for his own benefits. It is through uphill struggle of chiseling and maintaining the
heart with knowledge by which man can stick to his right path. It is heart wherefrom the existence of divine
world beckons into motion and paves the way to perfection. “With it (heart) is joined the mystery of eternity
without beginning and in it the source of sight reached the limit of vision and therewith glorified became.”
(Suharwardi, 219) Self-knowledge is the realization of having a heart or spirit which is absolutely perfect, but
has been covered with dust by the accumulation of passions derived from animal nature. Sheikh ul Alam
believes that inner purification is to eradicate selfish desires and to adopt virtues. He procures the way of
Sufism by holding both hands of belief and practical action. The action is to tear down all barriers in the soul
so that it achieves freedom from everything that is not God. Sheikh ul Alam has commitment of heart to
God’s praise (alhamud) and the greetings to Him (Attahiyat), the Prophet and His righteous servants, which is
recited during the course of five times prayers. Commitment of heart leads to the way of realization of his
essence.
Who has committed to heart,
Alhamud, Qulhu-Allah, Attahiyat,
Realize Your essence, my soul. (Khan, 121)
Let not confine thy physical being O! impude.
Let thou be acquainted to thyself.
Lest Satan may deprive thee of faith in God,
And shalt thou be raised with heretic Abujahal. (Adfar, 218 I)
Thus it is Ma’ rifat of God that occurs after scrutinizing the inner being and marring all hurdles of knowing
Him. Mere senses, intellectualism or logic or philosophy is not enough to know Him. Intellect also cannot
take a stand before its recognition because He is unthinkable. Logic, is also, not the requisite of knowing Him
as it never goes beyond the finite. Philosophy cannot adequately supply the means of comprehending Him for
it makes double meaning. Book learning has a least importance for fulfilling its requirement; it fosters self
conceit and obscures the idea of the Truth with clouds of empty words. Knowledge comes by illumination,
revelation, inspiration that arises from the kingdom of heart.
Attaining Spiritual Knowledge
The ultimate goal for Sufis is to curb desires in order to attain God’s proximity. Sufi thinkers categorized the
path into a series of stages through which the Sufi have unification with God. The acquisition of ma’rifa is not
the result of learning but is a type of gnosis in which the mystic received illuminations by God. “Sufis
distinguish three organs of spiritual communication: the heart (qalb), which knows God; the spirit (ruh),
which loves Him; and the inmost ground of the soul (sirr), which contemplates Him. The qalb, though
connected in some mysterious way with the physical heart, is not a flesh and blood. Unlike the English
“heart,” its nature is rather intellectual than emotional, whereas the intellect cannot gain real knowledge of
God, the qalb is capable of knowing the essences of all things, and when illumined by faith and knowledge
reflects the whole content of divine mind; hence Prophet Muhammad (S.A.W) said, “My earth and My heaven
contain Me not, but the heart of My faithful servant containeth Me.” This revelation, however, is a
comparatively rare experience.” (Reynold, 49) In Bukhari Shareef Volume 1, Book 2, Number 49: Narrated
An-Nu’man bin Bashir: I heard Allah’s Apostle saying, “(O people!) Beware! Every king has a Hima and the
Hima of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it
becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and
that is the heart.”
Sheikh ul Alam philosophically sets forth the comparison of the Gnostic and a common man. Gnostic has
divine grace and can grasp the divine light, gets inspired by it and gets absorbed in it. It needs a divine grace
as well as the man’s caliber as weak soul is not capable to surrender all his desires before the Will of Allah,
instead of it he becomes cynical and passes through many uncertainties. His limited knowledge cannot
facilitate the comprehension of Lord’s secrets. For that purpose, God chooses a few who can contemplate
upon the Knowledge and ablaze the whole world with their unique wisdom and knowledge. Sheikh ul Alam
uses a paradox of such chosen ones under the following shruk;
Ready not a ram be for a packsaddle.
Late not a falcon be to swoop its aim.
Curdle not the water under solar radiations.
Listen not a dunce a valuable suggestion. (Adfar, 212 I)
Ordinary knowledge is denoted by the term ilm, all and sundry can possess it because it is natural and
instinctive. With the assistance of ilm, one can distinguish between good and evil and it belongs both to kafir
(Non-believer) as well as to the faithful servant of God. While as the ilm of next world is possessed by only
faithful servants. Ilm is of three kinds; ilm-i-tauhid (knowledge of the unity of God), ilm-i-ma’rifat
(knowledge of the work of God) and ilm of the orders of the shariah (of orders and of prohibitions). All three
kinds have their own distinctive travelers which are known as the sage of God, sage of the next world and
sage of this world. ‘Sages of God’ have full faith in unity of God, in the next world as well as in the work of
God. They not only have the whole knowledge of Islam but utilize it properly and sincerely. Hence, they are
known as the companions of right hand while as the ‘sages of this world’ are known as the companions of left
hand as they are wicked and self-centered ones. “The sages of sin, upon whom have descended threat upon
threat of God’s wrath.” (Suharwardi, 95) These sages are learned ones but they have gained knowledge from
what they have been taught. They lack power of reflection over teachings and do not practice them; they do
not use what they learn. As Prophet Muhammad (S.A.W) has said, “No man will be learned unless he puts
knowledge into practice.” (Faris, 147) As for as Sheikh ul Alam is concerned he is a ‘sage of God’ who has
full faith in unity of God, in the next world and in the work of God. He frequently reminds the purpose of
living in this world, rather being negligent of all requiring duties which have been obliged on humans by
Almighty.
Let thou hunt for divine ways of living and means.
To avoid the contact of thy paw with fiercing Hades.
Exhaust not the origin of waters divine and immortal.
Defiled may not devour its sanctity and saccharinely.
Reduced to skeleton wilt be thy hale and hefty configuration.
When torturous reptiles wilt appear before thee. (Adfar, 393 II)
In respect of “knowledge of the work of God”, Sheikh ul Alam staunchly believes that human’s bridle of
knowledge, wisdom, life, death, prosperity, happiness, rewards or punishments is in the hands of God. So, like
other Sufis Sheikh ul Alam believes that mystical knowledge is granted by Lord only. One who is destined to
receive it will receive it under His mercy and he will remain content.
Diviners art donated with enlightenment and sagacity.
Saints art embraced to spiritual founts and springs.
Lovers art inebriated with booze soft while.
Negligent lose their herbariums due to locust swarm. (Adfar, 189 II)
Further, Sheikh ul Alam elaborates the grace of God here as well as hereafter. He expresses his divine
knowledge of here and hereafter in agreement with controlling carnal desires. In resistance lies the key to life
(a real and pious one) i.e., to live for the sake and happiness of Allah. Sheikh ul Alam talks about the mystic
state (ilm-i-hal) that is ‘knowledge which is free from all worldly desires and is eventually the source of
happiness.’ He consciously propounds that losing oneself in the maze of worldly desires is a path of failure
and loss. The proximity of God can be achieved by abolishing all desires. Worldly desires should be mashed
and crushed under the feet and come out as a victorious hero.
I searched Him in the three worlds and ten directions;
I could not get a clue or a glimpse of Him anywhere.
I then inquired from Saints and Rishis performing penances;
They too began to weep on hearing it.
When I gave up desires and passions,
Then I found Him near myself.
Aligned with the passive and wicked learned men
Sheikh ul Alam highlights all kinds of sages, and criticizes their utilization of knowledge on the grounds of
wickedness, hypocrisy, greed and hankers of fame. Umar said, “The thing I fear most for the safety of this
nation is the learned hypocrite.” (Faris, 148) Sheikh ul Alam debunks all those priests and Sheikhs who
hanker after fame and wealth. In another shruk Sheikh ul Alam refers to the wicked learned men who will
suffer intense agonies of torture in the hell.
Priests art pleasured with favors and banquets.
Sheikhs do amock after wealth and self-indulgence.
Mystic art cling to mendacity surrendering diligence.
Thus satisfied remained, they with filled gut… (Adfar, 71 I)
The day when hell wilt get aggravated by the Lord.
That day virtue and vice wilt be evaluated.
Conscious, if thou art to thy defined doctrine.
Triumphant wilt thou be her and Hereafter. (Adfar, 228 I)
Importance of Virtuous Deeds
Sheikh ul Alam comprehends the inner meanings of the Islamic doctrines and delves into ma’rifat (deep
knowledge of God). Sheikh ul Alam severely criticizes the coveting of worldly matters and reminds that
human life is leading towards Judgment Day. Compared with the eternity of next life, this life is almost
insignificant, yet it seals our fate in the world to come. At many places he makes one realize that our
theological convictions are by themselves irrelevant for gaining redemption in the afterlife. Not our good
beliefs or intentions count; only our good and virtuous actions will determine our life in the world to come. It
was not so easy to discover the Truth, for that Sheikh ul Alam went through hardships. To proclaim the secret
of Truth he first was in need to discover promising foundations on which the Truth can be viable:
Knowledge is great and the word of God eternal.
If thou follow the path of Muhammad (S.A.W)- the Prophet.
Thy pious behavior is not less than a pearl treasure.
Swift as air be thy market price to get there-in Hereafter. (Adfar, 230 I)
Knowledge of Certainty
Sheikh ul Alam guides about acquiring knowledge of certainty. For that purpose, the light of faith is
important, not a single ray of trial from Allah should desperate the seer or novice. It is akin to go beyond the
shadow of doubt till he reaches ilm-i-Yaqin (knowledge of certainty) in which the heart frees from all
perturbation of doubt.
Victorious of time and trun wilt be the one O, Nassarudin.
Who wilt be well acquainted with his fellow beings.
Hair grey wilt he grows in contentions and meditations.
Optant wilt he be to nourish others than to fill his gut own.
Ready wilt he be to baths and ablutions ever and always.
Punctual and permanent wilt he be to adorations and venerations.
Firm and stable wilt he be in faith and divinity.
Thus restless wilt he be in search of divine light (Adfar, 57 II).
Sheikh ul Alam’s words and Abu Sulayman (al Durani)’s words are quite equivalent while experiencing the
depth of knowledge. Abu Sulayman once said, “Knowledge is closer to silence than to loquacity.” It was also
said, “When knowledge increases loquacity decreases, but when the latter increases the former decreases.”
(Faris, 181) Sheikh ul Alam in the same manner says:
Those who melt inwardly by pure vision,
They are outwardly deaf and dumb;
They came out cool from a fire of chaff,
They, then, alone are precious rubies.
Inspiration for Scholars
Sheikh ul Alam inspires all scholars through his teachings. According to Sheikh ul Alam, scholar should
practice knowledge. Such knowledge is based on the purity of heart that contains the praiseworthy traits and
will be the fountain-head of good deeds. No room left in the heart for hatred, greed, insolence, anger boasting,
vanity, dishonesty, fraud etc. He believes that the acquisition of knowledge should not be for gaining
materialistic pleasures. He has shown the purpose of gaining knowledge, meanwhile illustrates triviality of
impractical knowledge.
Thou scholars, alas!
Acquire knowledge to derive material gains,
Play tricks and fraud with each other,
(In job hunting and acquisition of wealth),
You are mad after riches, wealth and position,
And feel annoyed when you are to receive a guest,
Do you consider thyself among the chosen few?
But least thee know that none of thee can get salvation.
Sheikh ul Alam suggests those who reach at the final stage (communion with God) should not expose their
knowledge and their secret of communion with God in front of people. They may not understand that level of
knowledge as in the case of Mansur. Some can claim that there is not any such knowledge with which a man
can attain the proximity. Author Farsi puts it in this way, “Likewise others hold that the limit to which our
knowledge of God can reach to admit the inability to know Him.” (Faris, 41) Sheikh ul Alam under this
statement says:
Let not unveil thy secrets and mysteries,
Though pinched and bigoted wilt thou be called,
Bootless art the efforts and the exertions of a poor,
As earnings art adjusted in his borrowings,
Let thou perspire in thy Lords ways and methods
Thou wilt cherish His patronage and protocol. (Adfar, 267 II)
Importance of Peer
Sufis believe that heights of religious knowledge can be touched with the help of teacher or guide/Peer or
Murshid who can guide them to the right path. Meanwhile, it is pertinent to follow the path of real Peer not
fake one. “Sheikh Sharafuddin believed that the true Sufi who realized God was superior to a religious scholar
who only had bookish knowledge. As far as the worldly ulama were concerned, they had to be shunned like
the devil, for they had taken the place of the devil in misguiding humanity.” (Khannam, 186) In the meantime,
novice should clean his inner being (heart) because without purity any Godly work is not possible. Thus
Prophet (S.A.W) said, “Religion has been built on cleanliness.” (Faris, 119) Sheikh ul Alam states that
teachings of guide or peer are nectar, one who is eager to quench the thirst of knowledge he should follow his
Peer. So that disciple could attain serenity and his heart will get enlightened with the recognition of God.
The tutorial inspirations art too delicious as candy and pear,
Let thou be opative in feeling its peculiarity and aroma,
Thus shalt thou strike its bargain with thy guide and advisor?
To absorb fluorescence of knowledge to find soothe and solace,
As alive and active wilt be thy heart without depression and Kotow,
Thus surely wilt ye find thy omniscient and omnipotent God. (Adfar, 391)
Concept of tabula rasa by Sheikh ul Alam
A new emphasis was laid on the tabula rasa by John Lock in the seventeenth century in which it is argued that
mind at its initial stage is like a clean slate, like a white paper, void of all characters and knowledge. “Tabula
rasa (Latin: “scraped tablet,” i.e., “clean slate”), in epistemology (theory of knowledge) and psychology, a
supposed condition that empiricists attribute to the human mind before ideas have been imprinted on it by the
reaction of the senses to the external world of objects.” (Encyclopedia Britannica, 2014) Sheikh-ul-Alam put
forth the concept of tabula rasa in his shruk; how the clean sheet of mind is beaten down in order to transform
it into the form of paper on which knowledge can be imprinted. The process of transformation continues till it
is elevated.
In the beginning the hemp plant grew on a plain;
It was beaten down and made into paper;
Then [after undergoing such affliction] the word of learning was written on it.
Which class was it degraded to? (i.e., on the contrary, it became elevated and consecrated).
Religio-Scientific Knowledge
Sheikh ul Alam’s vastness of knowledge is apparent under the field of science unison with spirituality. He
describes the modern understanding of galaxy, how galaxy rotates around the nucleus and how planets and
solar system have circular orbits around the sun. Further, the origin of clouds has been described that are
formed by the wind energy. When the moist air ascends, the lower pressure at higher levels causes the
expansion of these molecules which leads to cloud formation.
Let thou behold the organization of moon and stars.
Behold the welkin rotations around its axis.
Winds and wafts whirl and stroll the clouds and mists.
Thus shalt thou feel the view of celestial beings and heavenly hosts.
If thou be cognitive to a little deed and action divine.
Thou wilt cherish the passion for goodness and virtuosity.
O, ye the Hindu brethren in trait and custom- my trio neophytes.
Be not devoured with twits but to attain knowledge and faith. (Adfar, 485 II)
Similarly he says about the stiffness of cardiac vessels. Scientists have proved that stiffness of cardiac vessels
results from the bulky and stout body that leads to heart attacks. Sheikh ul Alam in this context says:
Be not desirous of a stout personality.
As obesity is the cause of stony cardiac mass.
Thou shalt melt with pity O, Baba Nasar so that,
Thou shalt find the refuge of thy Lord. (Adfar, 378 I)
Conclusion
Sheikh ul Alam, like other greatest Sufis believes in empiricism. His source of knowledge and its discharge is
quite a sort of revelation. The adage “Rumi has a Book, though he is not a Prophet” can also be fittingly said
about Sheikh ul Alam. In the sublimity of the highest morals and their deepest knowledge, teachings and
enormous qualities of reason and heart, Sheikh ul Alam has a clear and uncontested distinction among other
saints and Sufis of Kashmir. His ‘Volume of ultimate Knowledge’ by all faiths and schools of thoughts
deemed to be the unique commentary of Holy Quran and is named as ‘Kaeshur Quran’- Quran in Kashmiri
inflection. His knowledge is an outcome of his voluntary and whole-hearted submission to the guidance
received through the divine power and from the teachings of Prophet Mohammad (PBUH), and love and
respect for the whole of humanity. His idea and concept of knowledge is not “self proclamation” or a “saintly
decree” (which many of the saints of many faiths claim), but is totally a divine program of relation of the
people with their Creator and Sustainer. He teaches piety and excellent virtues and repentance from sins. His
knowledge is based on the warning to the common masses against the wiles of Satan and against worldly
allurements. He teaches love, benevolence, brotherly treatment, wisdom, prudence, civilization and culture.
The full of knowledge sainthood (Wilayat) of Sheikh ul Alam occupies the elevated and wider seat and an
immeasurably valuable cadre in the understanding and the comprehension of divine sources, because it is
through that understanding and comprehension that the utmost realities of universe and spirit are revealed to
us which cannot be achieved by any means through our own faculties, whether mind or brain.
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