Kunangudi Masthan Sahib

இந்தப் பக்கத்தை தமிழில் வாசிக்க: குணங்குடி மஸ்தான் சாகிபு ‎

Kunangudi Masthan

Kunangudi Masthan Sahib (Sultan Abdul Kadhir) (1972 - 1838) was an Islamic Sufi sage. He was well versed in Arabic and Tamil. He became an ascetic at a young age. The spiritual songs he composed are seminal in Islamic Tamil Literature. Kunangudi's Islamic songs were popular among people of all religions as its spirituality transcended religious differences. He is considered as part of the Tamil ‘Siddhar’ tradition (Mystic Tradition consisting primarily of Hindus).

Birth, Education

He was born to Nayinar Muhamed and Fatima in the year 1972, in a small village called Kunangkudi which is about 10 miles north east from Thondi in Ramanathapuram district.

When proposals came for him to marry his uncle’s daughter he refused and left the family at 17 years of age.

Thareeka, meaning path or way, refers to the ways of knowing and reaching God. Kunangudi Masthan Sahib got his Islamic religious education and training in ascetic practices from Seihu Abdul Khadirilebbai Alim also known as ‘Thaika Sahib’ belonging to Kathiriya thareeka, which was one of the sects of Islam in Kilakarai. In 1813 he became an ascetic.

Spiritual Life

In the year 1813 he was initiated into the ascetic life by Alim Maulvi Sham Sahib of Thirisirapuram, after which he undertook a forty day solitary penance called Kalvath in Thiruparankundram then called Sikkanthar Hill. He continued his penance in a place called Kalakam, near Aranthangi for another six months. In Thondi he carried on the penance in his uncle’s plantain farm for another four months. He accepted Abdulkadhir Julani of Kathiriya thareeka as his spiritual guide.

After this he wandered around the hills, forests and riverbeds around Sathuragiri, Puramalai and Nagamalai and continued to observe penance and meditation. Renouncing the world he roamed around many places as a nomad. He became known as 'Masthan'. The word ‘masth’ in arabic means 'intoxication'. Those who got intoxicated with the love of God were traditionally called ‘masthan’.

He continued to live an ascetic life for seven years and traveled to North India and preached to many. Then came to Royapuram of North Chennai, stayed at ‘lebbai kadu’ belonging to Bhava Lebbai. Bhava Lebbai had set up a ‘thaika’ (Ashram) for him. He lived there as an ascetic.

Though Kunangudi was an Islamic Sufi due to his universal appeal he had both Hindu and Muslim disciples. Aiyasami Muthaliyar who wrote Kunangudi Naadhar Pathitruppathu Andhadhi (A poetry collection in traditional verse style on Kunangudi Masthan), Mahavithvan Thiruththanikai Saravanapperumalaiyar who wrote Nanmanimalai, Venkatrayappillai Kavirayar, Kovalam Arunachalam Muthaliyar’s son Sabhapathy who wrote Thothira Padalgal (Songs of Praise) and Kayarpatinam Sheikabdul Kadhir Nainar Lebbai who wrote Vaiyurai Vazhthu (Verbal praise) were notable among his disciples.

He lived in Chennai for 12 years and came to be called by Muslims as Aribulla (Mystic), Oliyulla (Lover of God) and by Hindus as Swamy (Godman). Since he was from Thondi people called him Thondiyaar (one who belongs to Thondi) and the place he lived came to be known as Thondiyar Pettai and then became Thandaiyar Pettai (Tondiarpet).

Indian Tamil Islamic Tradition

It is possible to approach the religions which originated in India such as Jainism, Buddhism and Sikhism as belonging to the same cultural scape. Their mythology, tenets, metaphors and such have come from a collection of what can be identified as Hindu culture. Kunangudi Masthan’s songs have taken metaphors and myths from this cultural collection.

In Tamilnadu Sadhakathulla Appa redefined Islamic spirituality in 16th century. What he established could be termed as Tamil Islamic Tradition. It came about due to a positive dialogue with the prevalent spiritual aspects. Kunangudi Masthan is of that tradition.

Literary work

Kunangudi wrote simple yet beautifully poetic songs imagining Allah to be the rare gem of his heart 'Manonmani'. These were love poems attributing a feminine quality to Allah and imagining himself as a great lover. They became widely popular due to their imaginative, poetic quality and philosophical depth.

He composed a Parapara Kanni, which is comparable to Thayumanavar's Parapara Kanni in form, structure and philosophy. It had hundred songs, written in couplet style.

Kunangkudi Masthan’s 1057 compositions including 24 psalms have been found. The compositions on his spiritual teacher Muhiyatheen Abdul Qadir Jilani called Muhiyatheen Sadhagam, is made up of a hundred songs. Initial songs contained themes on Allah, darkness, the creation of the universe in detail. These include many Arabic, Urdu and Persian words.

Agatheesan Sadhagam also contains 100 songs. These songs manifest the prayer of the mind in various states of Guru's grace, penance, austerity, religious restraint, Pranayama, concentration, Pratyahara, vision, meditation, and Samadhi (liberation). He also has written poetic couplets called Kanni such as Niraamaya Kanni, Parapara Kanni, Rahman Kanni, Ekkala Kanni, Kanmanimaalai Kanni, Manonmani Kanni and Nantheesvara Kanni.

Collection and publication

Kunangkudi Masthan Sahib’s songs were collected and preserved by his contemporary Seeyamangalam Arunachala Mudhaliar. Segana Pulavar helped publish it.

John Murdoch who compiled ‘Classified Catalog Of Tamil Printed Books’ says that Kunangudi’s works were printed repeatedly because Hindus consider him as one of their sages. This is quoted by R. Muthukumarasami in his research publication on 'Sufi Literature and speeches’.

After Arunachala Mudaliar, in June of 1874, C. Narayanasamy Muthaliyar published the works of Masthan. Within a short period in December of 1875 the 10th Edition was published. K. P. Sheiku Thampi Pavalar of Kottar had released an edition and following this in 1921. Arangasamy Muthaliyar of Amarampedu released a version in 1921 and in 1923, K. V. Thuraisamy Mudaliar released a full collection of Masthan Sahib’s songs. Then another collection was released with commentary and notes by Ramaswami Naidu of Kanchipuram, which was edited by M. A. Naina Muhamathu Pavalar. In 1905 this edition was released, the second edition was published in 1916 and the third in 1925.

M. Vadivelu Mudaliar has written elaborate commentary on Kunangudi Masthan Sahib’s poems. In 1908, P.S. Thulasinga Mudaliar published a version with commentaries. In 1928, the second edition was released with Vadivelu Mudaliar’s commentary by the organization Shahul Hameethiya.

Only after one and a half century after his death (144 years) his works were released with commentaries from a Muslim literary personality named N. A. Rashid from Thiruthani in the year 1970. This edition was named ‘Gnanavallal Kunangudi Masthan Sahib Poetry collection and commentary’.

Aesthetics

Sufism is an important Spiritual aspect of Islam. The Tamil Sufi tradition was inspired by aspects of the then prevailing (Hindu) Bhakti tradition. Kunangudi Masthan Sahib’s language style, usage of metre and emotional expressions are based on the Bhakti Movement, which is the reason why it crossed religious barriers and were accepted by every section of society.

Sufi theology is subtle and formless. It can best be expressed in poetic verses that stand out because of its aesthetic quality. The beauty and poetics of such verses should be so high as to even touch meaninglessness. Kunangudi Masthan Sahib’s poems at many places achieves this by simple arrangements of words.

Death

Kunagudi Masthan Sahib passed away on Monday August 6, 1838 (Jamathul Avval 14, Hijri 1245) at early morning ageing 47. He is laid to rest at Old Washermanpet in Chennai where he was residing.

Links

• https://archive.org/details/dli.jZY9lup2kZl6TuXGlZQdjZQ1l0py

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