Introduction:
Sufism is an important concept that influenced religion in
India in the primitive ages. There are many Sufi saints whose Dargahs still
attract people from all over the country irrespective of their religious association.
What is Sufism?
Sufism is a mystical form of Islam, a school of practice that
focuses on the spiritual search for God and shuns materialism. It is a form of
Islamic mysticism which stresses self-discipline. There is a lot of emphasis on
love and devotion to God. There are many schools of Sufism all over the
world. Most of them trace their lineage to early Islamic history, from the time
of Prophet Muhammad himself.
Literal Meaning of Sufism
The term ‘Sufi’ is probably derived from the Arabic word
‘suf’ which means ‘one who wears wool’. This is because woolen clothes were
generally associated with ascetics. Another possible origin of the word is
‘safe’ which means purity in Arabic. The other terms for the Sufi are Wali,
Faqir, and Darwesh.
Introduction of Sufism in India
Islam entered India in the 7th century CE in the form of
merchants from Saudi Arabia who traded with the western coastal regions of
India. After that in the north, the religion entered Multan and Sind when the
regions were captured by Muhammad Bin Qasim in the 8th century CE. Sufism,
however, gained prominence in the 10th and 11th centuries during the reign of
the Delhi Sultanate.
In India, Sufism adopted many native Indian concepts such as
yogic postures, music, and dance. Sufism found adherents among both Muslims and
Hindus.
Concepts of Sufism
There were two broad Sufi orders:
i.
Bashara
– Those who obeyed Islamic laws.
ii.
Beshara
– Those who were more liberal.
The Beshara was also called ‘mast kalandar’. They comprised
wandering monks who were also called Baba. They did not leave any written
accounts.
Sufis Vs Orthodox
In Sufism, self-discipline was considered an essential
condition to gain knowledge of God by a sense of perception. While orthodox
Muslims emphasize external conduct, the Sufis lay stress on inner purity. The
orthodox Muslims believe in the blind observance of rituals, and the Sufis consider
love and devotion as the only means of attaining salvation. Sufism also laid
stress on meditation, good actions, repentance for sins, prayers, pilgrimage,
fasting, charity, and controlling passion through ascetic practices.
Orders or Silsilas Sufism
By the 12th century, the Sufis were
organized in 12 orders or Silsilas. A Silsila was generally led by a prominent
mystic who lived in a Khanqah or hospice along with his disciples. The link
between the teacher or pir or murshid and his disciples or murids was a vital
part of the Sufi system. Every pir nominated a successor or wali to carry on
his work. Gradually, the Khanqahs emerged as important centers of learning and
preaching. Many Sufis enjoyed the same musical congregation in their
Khanqahs. In fact, qawwali developed during this period.
The four most popular Silsilas were the Chistis, Suhrawardis, Qadririyas, and Naqshbandis.
i. The Chisti Silsila
The Chisti order was established in India by Khwaja
Muin-ud-din Chisti (also known as Gharib Nawaz) around c.1192 CE.
His fame grew more after his death in c. 1235 CE, when his
grave was visited by the then Sultan Muhammad Tughlaq, after which the mosque
and dome were erected by Mahmud Khalji. After the support of the Mughal Emperor
Akbar, the patronage of the dargah reached unprecedented heights.
·
The
Chistis led a simple, serious life and conversed with people in Hindawi,
their local language.
·
They
were hardly interested in effecting conversions, though later on, many families
and groups attributed their conversions to the “good wishes” of these saints.
·
These
Sufi saints made themselves popular by adopting musical recitations called sama,
to create a mood of nearness to God.
·
Nizamuddin
Auliya adopted yogic breathing exercises, so much so that the yogis
called him a Sidh or “perfect”.
·
The
Chistis preferred to remain aloof from state politics and shunned the company
of rulers and nobles.
ii. The Suhrawardi
Silsila
The Suhrawardi order entered India at about the same time as
Chistis but its activities were confined largely to the Punjab and Multan.
This Sisila was founded by Shihabuddin Suhrawardi in Baghdad
and was established in India by Bahauddin Zakariya.
Unlike the Chistis, the Suhrawardis accepted maintenance
grants from the Sultans and took an active part in politics.
Suhrawardis believed that a Sufi should possess the three
attributes of property, knowledge, and hal (mystical enlightenment). They,
however, did not support excessive severities and self-mortification. They
advocated a combination of ilm (scholarship) with mysticism.
iii. The Naqshbandi Silsila
This Silsila was established in India by Khwaja Bahauddin
Naqshbandi. They practiced silent meditation of the heart, and were called
“silent Sufis”.
The Sufis of this silsila believed that the relationship
between man and God was that of the slave and the master, unlike Chistis who
believed it to be a relation between a lover and beloved.
Sufis observed the Shariah law in its purest form and
denounced all biddats (innovations in religion). They were against the liberal
policies of Akbar like granting high status to many non-Muslims, abolishment of
jizya, and the ban on cow slaughter. They also were against sama (religious
music) and the practice of pilgrimage to the tombs of saints.
The order was represented by two important mystics, each
having a different approach.
i.
Conservative
approach under the leadership of Shah Waliullah and
ii.
liberal
approach under the leadership of Mirza Mazhar Jan-i-Jahan.
iv. The Qadri Silsila
Sheikh Abdul Qadir and his sons, Sheikh Niamatullah, Mukhdum
Muhammad Jilani, and Miyan Mir established the Qadri silsila during the Mughal
rule and this order was popular in Punjab. The Mughal princess Jahanara and her
brother Dara Shiko were disciples of this silsila.
Qadris believed in the concept of Wahdat-al-Wajood meaning
“Unity of Existence” or “Unity of Being”, i.e. God and his creation are one and
similar. The saints of this silsila dismissed orthodox elements.
Impact of Sufism
The liberal and unorthodox elements of Sufism had a profound
impact on medieval Bhakti saints. In the later period, the Sufi doctrines
influenced the religious perspective of the rulers along with reminding them of
their moral obligations. For example, the Mughal Emperor, Akbar’s religious
outlook and religious policies were shaped a lot under Sufism.
Sufism influenced both rural and urban regions and had a deep
political, cultural and social influence on the masses. Spiritual bliss became
the ultimate aim and the people could raise their voices against all forms of
orthodoxy, falsehood, religious formalism, and hypocrisy. In a world torn by
strife and conflict, the Sufis tried to bring peace and harmony.
The most important contribution of Sufism is that it helped to
develop a bond of solidarity and brotherhood between Hindu and Muslim
communities. The Sufi saints are respected not only by Muslims but also by a
huge number of Hindus and their tombs have become a commonplace of pilgrimage
for both communities.
Important Sufi Terms
Sufi, Pir, Murshid – Saint
Murid – Followers
Khanqah – Place where Sufis lived,
hospices
Khalifa – Disciples
Zikr – Recitation of God’s name
Tauba – Repentance
Fanaa – Spiritual merging with the
Almighty
Urs – Death
Sama – Musical gathering
