Tracing Sufi influence in the works of contemporary Siraiki Poet, Riffat Abbas

Abstract

This paper examines the work of nineteenth century Siraiki mystic poet Khawaja Ghulam Farid and traces his influence on a contemporary poet Riffat Abbas. I aim to shed light on the changing disposition of Siraiki poetry through content and textual analysis of selected Kafis written by both these poets. Kafi writing is observed as a discourse moulded to convey some political implications as it can be associated with the ‘risky political times’ as it challenges the theorocratic and religious institutions. I argue that while Riffat Abbas is inspired by Farid and claims to be his disciple, he does not aim to replicate his master work; his poems are resiliently abstracted because he compliments Siraiki nationalism more candidly as compared to Farid. Thus, his Kafis transform into critical manifestations of Abbas's own historical moment. I indicate how Abbas's work is important in the current historical context of this region and why the comparison between the two is important for a close understanding of Siraiki literary tradition and culture. This paper therefore presents a close reading of these traditional and modern Kafis, not only elaborating their spiritual meanings but also how the metaphors introduced in new Kafis speak to Siraiki nationalism and promise to enthral people belonging to Punjabi diaspora.

Keywords:

• Siraiki
• Sufi
• Sufism
• Kafi
• mystical
• desert
• Pakistan

Notes on contributor

Nukhbah Taj Langah is an academic, writer and political activist. Her research broadly focuses on Postcolonial literature, South Asian literature/diaspora, cultural and translation studies and more specifically, Siraiki and ethnic literary expressions from Pakistan. Her publications include various articles and poetry translations in international journals and a book titled, Poetry as Resistance: Islam & Ethnicity in Postcolonial Pakistan (Routledge, 2011). This book focuses on the emergence and maturity of Siraiki as a political and ethnic identity, transforming literature produced in this language into a symbol of resistance. She is currently appointed as Associate Professor and Head of the Department of English at Forman Christian College University, Lahore, Pakistan.

Notes

1. For my comprehensive discussion about the association between Farid's mystic poetry and Siriaki culture, see Langah (2011, 31–60).

2. I have briefly discussed Farid's Kafis and Abbas's efforts of reviving the genre of Kafi here.

3. Riffat Abbas in conversation with author, 2010.

4. Riffat Abbas and Shamim Arif, Multan in conversation with the author, 25 August 2004.

5. The beloved is traditionally Heer in these Kafis.

6. Here, the name of Ranjha is used metaphorically for the beloved (or God).

7. http://oldpoetry.com/opoem/61221-Khwaja-Ghulam-Farid--R-A---Kafi-18--with-english-translation-first [accessed 16 August 2010].

8. The desert is most significantly located in the ex-Princely State of Bahawalpur. In the early 1970s, there was a movement demanding the revival of this Princely state. However, later, the initiators of this movement acknowledged the demand for a Siriaki province due to the close linguistic, ideological, cultural and ethnic affiliation between Bahawalpur and Multan. In the recent years, the establishment floated the idea of the creation of Bahawalpur Province to weaken the territorial, economic and political strength of the demand for a Siraiki province. For a detailed discussion on this subject, see Langah (2011, 18–20).

9. This is my translation of the Kafi quoted above. For the original version, see this translation is also published on the official website for Poetry Translation Centre (UK). www.poetrytranslation.org [accessed 6 September 2007]. For Punjabi Kafi, see Petievich (2007, 9–11 and 33–43). This book discusses Kafi poetry as a Punjabi poetic form without any mention of this form being popularly used in Siraiki language.

10. Riffat Abbas and Shemeem Arif in conversation with author, 2009.

11. Riffat Abbas and Shemeem Arif in conversation with author, 2009.

12. Basit Bhatti (contemporary Siraiki prose writer) in conversation with the author, August 2013.

13. This argument is based on my personal observations as a political activist and my engagement with Siraiki nationalists, activists, intellectuals and writers.

14. However, such a post-Partition or diasporic association amongt the Siriaki community is yet to develop and strengthen at transnational level and then be made as part of an academic discourse and theorizing of Siriaki culture and identity.