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| '''Inayat Khan Rehmat Khan''' ({{lang-ur|{{nq|عنایت خان رحمت خان | '''Inayat Khan Rehmat Khan''' ({{lang-ur|{{nq|عنایت خان رحمت خان | ||
| }}}}) (5 July 1882 – 5 February 1927) was a professor of ], ], exponent of the ], ], ], and pioneer of the transmission of ] in the West.<ref>{{cite book |last1=Mehta |first1=R.C |title=“Music in the Life of Hazrat Inayat Khan” in Pirzade Zia Inayat Khan, ed., A Pearl in Wine |date=2001 |publisher=Omega |location=New Lebanon, NY |isbn=093087269X |pages=161-176}}</ref> At the urging of his students, and on the basis of his ancestral Sufi tradition and four-fold training and authorization at the hands of Sayyid Abu Hashim Madani (d. 1907) of ], he established an order of Sufism ( |
}}}}) (5 July 1882 – 5 February 1927) was a professor of ], ], exponent of the ], ], ], and pioneer of the transmission of ] in the West.<ref>{{cite book |last1=Mehta |first1=R.C |title=“Music in the Life of Hazrat Inayat Khan” in Pirzade Zia Inayat Khan, ed., A Pearl in Wine |date=2001 |publisher=Omega |location=New Lebanon, NY |isbn=093087269X |pages=161-176}}</ref> At the urging of his students, and on the basis of his ancestral Sufi tradition and four-fold training and authorization at the hands of Sayyid Abu Hashim Madani (d. 1907) of ], he established an order of Sufism (the Sufi Order) in ] in 1914. By the time of his death in 1927, centers had been established throughout ] and ], and multiple volumes of his teachings had seen publication.<ref>{{cite book |last1=Graham |first1=Donald A. |title=“The Career of Pir-o-Murshid Inayat Khan in the West” in Pirzade Zia Inayat Khan, ed., A Pearl in Wine |date=2001 |publisher=Omega |location=New Lebanon, NY |isbn=093087269X |pages=127-160}}</ref> | ||
| His message of divine unity (]) focused on the themes of love, harmony, and beauty. He taught that blind adherence to any book rendered religion devoid of spirit. Branches of Inayat Khan's movement can be found in the ], ], ], ], the ], ], ] and ]. In his various written works, such as the Music of Life<ref>{{cite book|last1=Khan|first1=Hazrat Inayat|title=The music of life|date=2005|publisher=Omega Press|location=New Lebanon, N.Y.|isbn=9780930872380|edition=Omega uniform ed., 1988.|url=https://archive.org/details/musicoflife00inay}}</ref> and The Mysticism of Sound and Music,<ref>{{cite book|last1=Khan|first1=Hazrat Inayat|title=The mysticism of sound and music|date=1996|publisher=Shambhala|location=Boston |isbn=9781570622311|edition=1. Shambhala}}</ref> Inayat Khan interlocks his passion for music with his Sufi ideologies making an argument for music as the harmonious thread of the Universe. | His message of divine unity (]) focused on the themes of love, harmony, and beauty. He taught that blind adherence to any book rendered religion devoid of spirit. Branches of Inayat Khan's movement can be found in the ], ], ], ], the ], ], ] and ]. In his various written works, such as the Music of Life<ref>{{cite book|last1=Khan|first1=Hazrat Inayat|title=The music of life|date=2005|publisher=Omega Press|location=New Lebanon, N.Y.|isbn=9780930872380|edition=Omega uniform ed., 1988.|url=https://archive.org/details/musicoflife00inay}}</ref> and The Mysticism of Sound and Music,<ref>{{cite book|last1=Khan|first1=Hazrat Inayat|title=The mysticism of sound and music|date=1996|publisher=Shambhala|location=Boston |isbn=9781570622311|edition=1. Shambhala}}</ref> Inayat Khan interlocks his passion for music with his Sufi ideologies making an argument for music as the harmonious thread of the Universe. | ||
Revision as of 16:07, 19 July 2021
For other people named Inayat Khan, see Inayat Khan (disambiguation).| HazratInayat Khan عنایت خان رحمت خان | |
|---|---|
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| Title | Pir-o-Murshid, Shaikh al-Mashaikh, Tansen Zamanihal, Yuzkhan, Bakhshi, Shah, Mir-Khayl |
| Personal life | |
| Born | Inayat Khan Rehmat Khan 5 July 1882 Baroda, Bombay Presidency, British India |
| Died | 5 February 1927 (age 44) New Delhi, British India |
| Spouse | Pirani Ameena Begum |
| Children | Vilayat, Hidayat, Noor, Khair-un-Nisa Inayat Khan |
| Religious life | |
| Religion | Islam |
| Denomination | Sunni |
| Jurisprudence | Hanafi |
| Creed | Sufism |
| Profession | Musician, Pir, Musicologist |
| Muslim leader | |
| Successor | Vilayat |
| Inayat Khan عنایت خان رحمت خان | |
|---|---|
 Universal Sufi Temple, Netherlands | |
| Venerated in | Inayati |
| Major shrine | Dargah in Hazrat Nizamuddin, Delhi |
| Part of a series on |
| Western Sufism |
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PersonsInayat Khan Pirani Ameena Begum |
|
GroupsSufi Order Ināyati
Sufism Reoriented Sufi Ruhaniat International |
| BeliefsDances of Universal Peace |
| Places of worshipThe Abode of the Message Universel |
|
Category:Western Sufism |
Inayat Khan Rehmat Khan (Template:Lang-ur) (5 July 1882 – 5 February 1927) was a professor of musicology, singer, exponent of the saraswati vina, poet, philosopher, and pioneer of the transmission of Sufism in the West. At the urging of his students, and on the basis of his ancestral Sufi tradition and four-fold training and authorization at the hands of Sayyid Abu Hashim Madani (d. 1907) of Hyderabad, he established an order of Sufism (the Sufi Order) in London in 1914. By the time of his death in 1927, centers had been established throughout Europe and North America, and multiple volumes of his teachings had seen publication.
His message of divine unity (Tawhid) focused on the themes of love, harmony, and beauty. He taught that blind adherence to any book rendered religion devoid of spirit. Branches of Inayat Khan's movement can be found in the Netherlands, France, England, Germany, the United States, Canada, Russia and Australia. In his various written works, such as the Music of Life and The Mysticism of Sound and Music, Inayat Khan interlocks his passion for music with his Sufi ideologies making an argument for music as the harmonious thread of the Universe.
Life
Hazrat Inayat Khan was born in Baroda to a noble Mughal family. His paternal ancestors, comprising yüzkhans (Mughal lords) and bakshys (shamans), were Turkmen from the Chagatai Khanate who settled in Sialkot, Punjab during the reign of Emir Timur. Inayat Khan’s maternal grandfather, Sangitratna Maulabakhsh Sho'le Khan, was a pioneering Hindustani classical musician and educator known as “the Beethoven of India.” His maternal grandmother, Qasim Bibi, was from the royal house of Tipu Sultan of Mysore.
Primarily he represented the Chishti Order of Sufism, having received initiation into the Nizamiyya sub-branch of that order from Shaykh Muhammed Abu Hashim Madani, but was also initiated into the Suhrawardiyya, Qadiriyya and Naqshbandi. His spiritual lineage (Silsila), as compiled by Pir Zia Inayat Khan, follows a traditional lineage from Ali ibn Abi Talib, through Abu Ishaq Shami (d. 940), the founder of the Chishti order, to Nasiruddin Chiragh Dehlavi (d. 1356).
With the Shaykh's encouragement, he left India in 1910 to come to the West, traveling first as a touring musician and then as a teacher of Sufism, visiting three continents. Eventually he married Ora Ray Baker (Pirani Ameena Begum), a second-cousin of Christian Science founder Mary Baker Eddy and whose half-brother was the well-known American yogi Pierre Bernard, from New Mexico, and they had had four children; Noor-un-Nisa (1914), Vilayat (1916), Hidayat (1917) and Khair-un-Nisa (1919). The family settled in Suresnes near Paris.
In 1922, during a summer school, Inayat Khan had a spiritual experience in the South Dunes in Katwijk, The Netherlands. He immediately told his students to meditate and proclaimed the place holy. In 1969 the Universal Sufi Temple was built there. Khan returned to India at the end of 1926 and there chose the site of his tomb, the Nizamuddin Dargah complex in Delhi where the founder of the Nizami Chishtiyya, Shaykh Nizamuddin Auliya (died 1325), is buried. Khan died shortly after, on 5 February 1927.
Inayat Khan's daughter Noor Inayat Khan was a British spy in World War II who served in the Special Operations Executive (SOE) and was executed at the Dachau Concentration Camp.
Foundational principles
Inayat Khan set forth ten principles that formed the foundational principles of his Universal Sufism:
- There is one God (Allah); the Eternal, the Only Being; None exists save He.
- There is one master; the guiding spirit of all souls that constantly leads all followers toward the light.
- There is one holy book; the sacred manuscript of nature, the only Scripture that can enlighten the reader.
- There is one religion; unswerving progress in the right direction toward the Ideal, which fulfills every soul's life purpose.
- There is one law; the law of reciprocity, which can be observed by a selfless conscience, together with a sense of awakened justice.
- There is one brotherhood; the human brotherhood which unites the children of earth indiscriminately in the fatherhood of God. This was later adapted by followers to; "There is one Family, the Human Family, which unites the Children of Earth indiscriminately in the Parenthood of God."
- There is one moral; the love which springs forth from self-denial and blooms in deeds of beneficence. ... (later alternative; "which springs forth from a willing heart, surrendered in service to God and Humanity, and which blooms in deeds of beneficence").
- There is one object of praise; the beauty which uplifts the heart of its worshipper through all aspects from the seen to the unseen.
- There is one truth; true knowledge of our being, within and without, which is the essence of Wisdom.
- There is one path; annihilation of the false ego in the real (later alternative; "the effacement of the limited self in the Unlimited"), which raises the mortal to immortality, in which resides all perfection.
Inayat Khan's emphasis on spiritual liberty led many contemporary Westerners to think that his brand of Sufism is not inherently intertwined with Islam, although his followers continue to perform Zikr. There is a precedent of masters of the Chishti and some other orders not requiring non-Muslim followers to convert to Islam. The number of non-Muslim Sufis before the twentieth century, however, was usually relatively few.
Criticism
SOE instructors investigating the family background of his daughter Noor had very negative things to say about Inayat Khan and saw his influence on his children as detrimental to them.
Bibliography
Sufi works
1914 A Sufi Message of Spiritual Liberty
1915 The Confessions of Inayat Khan
1918 A Sufi Prayer of Invocation
Hindustani Lyrics
Songs of India
The Divan of Inayat Khan Akibat
1919 Love, Human and Divine
The Phenomenon of the Soul
Pearls from the Ocean Unseen
1921 In an Eastern Rosegarden
1922 The Way of Illumination
The Message
1923 The Inner Life
The Mysticism of Sound
Notes from the Unstruck Music from the Gayan Manuscript
The Alchemy of Happiness
1924 The Soul—Whence and Whither
1926 The Divine Symphony, or Vadan
Posthumous Sufi works
1927 Nirtan, or The Dance of the Soul
The Purpose of Life
1928 The Unity of Religious Ideals
1931 Health
Character Building; The Art of Personality
1934 Education
1935 The Mind World
Yesterday, Today, and Tomorrow
1936 The Bowl of Saki
The Solution of the Problem of the Day
1937 Cosmic Language
Moral Culture
1938 Rassa Shastra: The Science of Life’s Creative Forces
1939 Three Plays
Metaphysics: the Experience of the Soul in Different Planes of Existence
1980 Nature Meditations
Collected works
1960-67 The Sufi Message of Hazrat Inayat Khan, 12 vols.
1988- Complete Works of Pir-o-Murshid Hazrat Inayat Khan: Original Texts, 12 vols. (to date)
2016- The Sufi Message of Hazrat Inayat Khan: Centennial Edition, 4 vols. (to date)
Music
Once a classical musician, Inayat Khan let go of his greatest attachment – his musical career – to become a Sufi Master, as is the tradition in Sufism. Immersing himself in the Sufi ideology, he found a link between his former life as a musician and his new journey along the spiritual path. Khan saw harmony as the "music of the spheres" which linked all mankind and had the ability to transcend one's spiritual awareness. Khan's most influential, The Music of Life, is a collection of Khan's teachings on sound, presenting his vision of the harmony which encompasses every aspect of our lives. He explores the science of breath, the law of rhythm, the creative process, and both the healing power and psychological influence of music and sound. From The Music of Life:
"What makes us feel drawn to music is that our whole being is music; our mind and our body, the nature in which we live, the nature that has made us, all that is beneath and around us, it is all music. We are close to all this music, and live and move and have our being in music. The mystery of sound is mysticism; the harmony of life is religion. The knowledge of vibrations is metaphysics, the analysis of atoms is science, and their harmonious grouping is art. The rhythm of form is poetry, and the rhythm of sound is music. This shows that music is the art of arts and the science of all sciences; and it contains the fountain of all knowledge within itself."
"Music should be healing; music should uplift the soul; music should inspire. There is no better way of getting closer to God, of rising higher towards the spirit, of attaining spiritual perfection than music, if only it is rightly understood."
Some of Khan's music during his years as an Indian classical musician (not associated with Sufi music, the religious music associated with Sufism) is available online.
See also
References
- Khan, Zia (2001). A Pearl in Wine. New Lebanon, NY: Omega. ISBN 093087269X.
- Mehta, R.C (2001). “Music in the Life of Hazrat Inayat Khan” in Pirzade Zia Inayat Khan, ed., A Pearl in Wine. New Lebanon, NY: Omega. pp. 161–176. ISBN 093087269X.
- Graham, Donald A. (2001). “The Career of Pir-o-Murshid Inayat Khan in the West” in Pirzade Zia Inayat Khan, ed., A Pearl in Wine. New Lebanon, NY: Omega. pp. 127–160. ISBN 093087269X.
- Khan, Hazrat Inayat (2005). The music of life (Omega uniform ed., 1988. ed.). New Lebanon, N.Y.: Omega Press. ISBN 9780930872380.
- Khan, Hazrat Inayat (1996). The mysticism of sound and music (1. Shambhala ed.). Boston : Shambhala. ISBN 9781570622311.
- Khan. A Pearl in Wine. Omega. ISBN 093087269X.
- Silsila / Shajara – The Chain of Spiritual Transmission
- Edward E. Curtis, The Columbia Sourcebook of Muslims in the United States, Columbia University Press (2009), p. 47
- Phillip Gowins, Practical Sufism: A Guide to the Spiritual Path Based on the Teachings of Pir Vilayat Inayat Khan, Quest Books (2010), p.6
- Melton, J. Gordon (1999), Religious leaders of America (2 ed.), Detroit, Michigan: Gale Research, p. 299, ISBN 0810388782, OCLC 41000889
- Melton, J. Gordon; Clark, Jerome; Kelly, Aidan A. (1990), New Age Encyclopedia, Detroit, Michigan: Gale Research, p. 442, ISBN 0810371596, OCLC 20022610
- Zia Inayat-Khan, A Hybrid Sufi Order at the Crossroads of Modernity: The Sufi Order and Sufi Movement of Pir-o-Murshid Inayat Khan, ProQuest (2006), p. 79
- Jean-François Mayer, Les nouvelles voies spirituelles: enquête sur la religiosité parallèle en Suisse, L'age D'homme (1993), p. 168
- In The Spiritual Message of Inayat Khan, Volume I – The Way of Illumination, VOLUME I – I – 1 at wahiduddin.net
- Carl Ernst and Bruce Lawrence, Sufi Martyrs of Love, New York: Palgrave Macmillan, 2002, p.142. ISBN 1-4039-6027-5.
- Shrabani Basu in Spy Princess ISBN 978-0-930872-79-3 p. 92
- "Khan Introduction". inch.com.
- «Hindustani songs by prof. Inayat Khan» 16 melodies for piano (1915). Performed by Philip Sear on YouTube
- «Hindustani songs by prof. Inayat Khan» (scores PDF)
External links
- Centrum Universel an invitation for humanity to become a murid of God.
- Works by Inayat Khan at Project Gutenberg
- Works by Inayat Khan at LibriVox (public domain audiobooks)
- Works by or about Inayat Khan at the Internet Archive