SUFI MOVEMENT

References : 1. K.N.Chitnis, Socio-Economic History of Medieval India, Chapter 7-

  2. R.C. MaJundar (Ed.), Hetory and Culture of the Indian People, Vol.VI, Pp.551 f and Vol.V pp.447 2.

Introduction: Sufism signifies mysticism in Islam. After the Ghaznavid conquest of Punjab, we find an important development among the Muslim community in India. This was the appearance of Sufi saints in India. The Sufi movement erupted in India around the 11th-12th century A.D. It was very popular during the Early Medieval Period. It continued to be important during the Later Medieval Period and it continued to be of significance till modern times.

Meaning of Sufism: One of the early Sufi saints in India, named, Shaikh al-Hujwairi, has tried to explain the origin of the word 'Sufi'. He said, that some claim that the word Sufi came from the word 'suf' or wool, because these saints wore wool. Some say it comes from the word 'saff' or row, i.e. people of the first rank. While others say the word comes from 'sufa' or bench; referring to some special companions of the Prophet. Still others derive it from "safa" or purity. However, most modern historians believe that the word 'sufi' is derived from the woollen garments that the early ascetics wore. But, Sufism goes beyond woollen garments.

Origins of Sufism: Sufism did not originate in India. The earliest manifestation of Sufism dates back to the 8th or 9th century A.D. when it appeared in Khorasan, especially in Balkh and also in Iraq and Egypt. In the 10th century A.D. Sufis were prominent in Persia. Thus, Sufism was widely propagated in the Islamic world before it came to India in the 11th-12th century A.D. But, it developed further on Indian soil.

Features of Sufism: In some ways the Sufi movement was a parallel movement in Islam to the Bhakti movement that was taking place in Hinduism at the same time. In India, Sufism came under the powerful influence of Buddhism and Hinduism. The Sufi mystics, when exposed to Buddhist and Hindu mysticism, unconsciously borrowed certain Indian elements and incorporated them into Sufism.

The three most outstanding features of Sufism were:

1. complete renunciation of worldliness

ii. Total surrender of oneself to God who is of the essence of love

iii. the unshakeable faith in the immanence of God

The Muslim mystics or Sufis were men of deep religious feelings who led ascetic lives and who laid emphasis on the practice of self-discipline as preparing the human soul/being for the knowledge of God or Union with God (Hagigat). They believed in a loving devotion to God and in the immanence of God. A further development in Sufism was the doctrine of "fana" or the temporary annihilation of the human self or human attributes through Union with God. (Unconditional love)

For the Sufis the relationship between God and the human being was not that of a master and servant but of beloved and lover. Love or 'ishq' is at the basis of Sufism. The Sufis were devout Muslims but while orthodox Muslim theology derived its sanctions from Koranic texts which were openly interpreted, the Sufis derive their theology by attaching a hidden significance to he Koranic texts. While the orthodoxy gave importance to external conduct and observance of rituals the Sufis emphasised inner purity and they believed that love is the only means of reaching God. The orthodox did not believe in any intermediary between the individual and God. The Sufi tradition gave importance to the spiritual teacher. To incite emotions of love towards God the Sufis introduced certain practices such as the use of romantic poetry, music and dance. They would dance and sing b the accompaniment of music, forgetting themselves in the intensity of devotional fervour. In the spiritual journey the guidance of a spiritual teacher (Pir, Murshid or Shaikh) was considered essential.

The Sufis believed in a chain of spiritual succession that came down from the Prophet Mohammed through Ali. Each link in this chain was the Pir or teacher. Each Pir would derive his authority from the symbols of office that he received from his predecessor and each would decide among his disciples who would be next in the chain. When his end was nearing the Pir nominated his successor and gave him all the symbols of his authority such as his cloak, prayer mat, sandals, rosary and walking stick etc. Others among his disciples who were advanced in mysticism would be given a succession certificate with permission to open their own orders if they so desired. This chain of succession is called a silsilah' or order.

The authority of the Pir was absolute over his disciples. The disciples surrendered themselves wholeheartedly to the teacher. Since the murshid is supposed to have reached a state of haqiqat, his position was semi divine. He was considered as the representative of God. In the course of time, Sufism developed some other popular practices such as the dargah system. Since the Pirs were almost semi-divinized, their graves assumed divinity/importance and miracles were attributed to them. Thus the dargahs of these saints became places of pilgrimage. Among the most famous of these dargahs from the early medieval times are the ones of Muin-ud-din Chisti at Ajmer and Nizam-ud-din Auliya at Delhi.

Important Sufi saints: Among the most important of the early Sufi saints were Shaikh al-Hujwairi who died in 1072, at Lahore. His tomb is a popular Muslim shrine to this day. He was the author of several works and can be called the founder of Sufism in India. His greatness was recognized by Muin-ud-din Chisti who became the greatest Sufi saint in India. The latter on his arrival in India went through a period of spiritual purification at the tomb of Shaikh al-Hujwairi.

Another early Sufi saint who lived in the 12th century was Sayyid Ahmed Sultan Sakhi Sarwar. His followers are called Sultanis are found among both Muslims and Hindus.

The greatest of the Sufi saints in India, who founded a long line of spiritual descendants that has endured even to the present time, was Muin-ud-din Chisti, who was a disciple of a Persian saint of Chisht. He came to Lahore from Ghazni in the mid-12th century and after visiting Delhi he finally settled down in Ajmer where he lies buried. His followers are known as the Chishtis.

Around the same time as iluin-ud-din lived another saint who was born in Multan. He was Baha-ud-din Zakariya. He founded a Sufi order in his own native town. His followers are called Suhrawardis.

The greatest Chishti saint in the 14th century was Nizam-ua-din Auliya. Among his followers were Amir Khusrau and Amir Hasan. The latter was a favourite disciple who faithfully recorded the sayings of this saint in the work 'Fawaid-ul-Fuad'. From this it is clear that Auliya strongly believed that the love of God implied love of humanity, expressed through service. Hence, Sufis came to regard service to humanity, i.e. charity is a part of mysticism. He was one of the greatest Sufi saints of the Chishtiya order and a great spiritual force.

During the medieval period there were 6 main Sufi orders in India - Chishtiya, Suhra ardiya, Naqshbandiya, Firdausiya, Qadariya and Shattariya. Of these 6, the Chishtiya and Suhrawardiya were the most prominent in the Sultanate period. The Chishtis were mainly found in Delhi, Doab, Ajmer etc. Many prominent people were followers of the Chishti order, including the historian Barani and also Amir Khusrau.

The Suhrawardiya order was more popular in Multan and Sind. The Naqsbandiya and Qadariya gained prominence in the Mughal period. The Firdausiya and Shattariya orders were minor orders and were established in the latter part of the medieval period.

Impact:

i. More popular version of Islam

ii. It was a mass movement - with a huge following

iii. this movement had an impact not only among the Muslims but among the non-Muslims as well. Therefore, had an overall impact on Indian society.

iv. Certain practices were very popular - e.g. pilgrimage to dargahs.

V. Bridged the gulf between Islam and Hinduism

vi. Very appealing and easily understandable to Indian Muslims as it was influenced by Indian practices; therefore, was indirectly a cause for the Spread of Islam.

vii. Influenced the Bhakti movement.

viii. Puritans – taught people good virtues

Contibution: Although orthodox Islam frowned upon music, the acceptance of the sufi doctrines (in which music was often an integral part) by lslam made it possible for many Muslim ruler + nobleman to extend their patronage to this art.

Prof. A. L. Srivastava holds the opinion that ‘Though the Sufi movement might have in the long run exerted some influence on the contemporary Hindu religious practices, the Hindus in general had kept themselves aloof from the Sufis for pretty long’.

Sufism faced opposition during the 16"-17h centuries. The main strife was between the Shariat (Muslim law) and the Tarigat (Sufism). The custodians of the law, the Ulema, were actively hostile towards any religious movement which in their opinion was calculated to mar the purity of Islam. However, the more moderate school such as the Nagshbandi school of Sufism wanted to bridge the gulf, as far as possible, between orthodoxy and mysticism and to purge the Sufistic discipline of all beliefs and practices which Islam did not sanction. On the whole, during the Mughal period there was a decline in the more extreme forms of Sufism and the more moderate schools, like Nagshbandiya and Qadiriya, became more popular than the Chistiya sect which had enjoyed undisputed sway over the minds of the pious Muslims during the preceding period

Many Sufis acquired pre-eminence because of their association with the Mughal emperors. Shaikh Salim Chisti was the favourite saint of Akbar. Shah Jahan is said to have been an admirer of Mian Mir, while his son Dara Shukoh had Mulla Shah Badakshi as his spiritual preceptor.

Prof. Arberry describes Sufism as "the attempt" of the individual Muslim to realise their personal experience, the living presence of Allah."