Sufism in India

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Sufism has a history in India evolving for over 1,000 years.


  • [Most of the mystic records and Diwans are forgeries] “but regard for public opinion has prevented them (Indian scholars) from making a public declaration that these are forgeries.”
    • P.M. Currie quoting Mohammad Habib. Quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 5
  • [Sir Thomas Arnold remarks that] ‘in many instances there is no doubt that the shrine of a Muslim saint marks the site of some local cult which was practised on the spot long before the introduction of Islam…
    • Quoted in P.M. Currie, The Shrine and Cult of Mu‘in al-Dîn Chishti of Ajmer, OUP, 1989 p. 74-87
  • But in the second half of the twelfth century A.D., we find a new type of Muslim saint appearing on the scene and dominating it in subsequent centuries. That was the sufi joined to a silsila. This is not the place to discuss the character of some outstanding sufis (...) The common name which is used for these early sufis as well as for the teeming breed belonging to the latter-day silsilas, has caused no end of confusion. So far as India is concerned, it is difficult to find a sufi whose consciousness harboured even a trace of any spirituality. By and large, the sufis that functioned in this country were the most fanatic and fundamentalist activists of Islamic imperialism, the same as the latter-day Christian missionaries in the context of Spanish and Portuguese imperialism.
    • S.R. Goel in Shourie, Arun; Goel, S.R. Hindu Temples – What Happened to Them, Volume I (1990)
  • The sufis belonged to a number of orders. Four of those orders Chishti, Suhrawardi, Qadiri and Naqshabandi - became prominent in India. The first two became popular, for the latter two were extremely orthodox and fanatical. Very few sufis shunned material wealth; most of them received land and wealth from rulers and nobles and some lived in a lavish style. They did not withdraw from the world to confine themselves to spiritual life, but often instigated their patrons to wage wars against non-Muslims, and themselves participated in battles. Even Shaikh Muinuddin Chishti's "picture of tolerance is replaced by a portrait of him as a warrior of Islam." There is a whole array of sufi warriors from the days of Muinuddin to those of Shah Waliullah. They took active part in religion, politics and war. Shah Waliullah, a renowned sufi scholar, greatly venerated among Muslims, wrote to the Afghan king Ahmad Shah Abdali to invade India to help Muslim brethren against the infidels.
    • Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 6, quoting P.M. Currie.
  • Although we often hear the rather glib assertion that medieval Indian Sufis were primarily responsible for converting Hindus to Islam, the issue has not been at all closely examined. (...) In sum, the Warrior Sufi may be seen as one of the earliest products that arose from the contact between Arab Islamic and Indie civilizations. In their psychological appeal, philosophical underpinnings, and historical development, these two civilizations are diametrically opposed. Where the one is ardent, dogmatic, and austere, the other is reflective, syncretic, and sentimental. Where Arab Islam centers upon the submission to a single discipline and perceives society, the universe, and the divine principle in terms of unity, Indie Hinduism diffuses into an elusive aggregate of metaphysical systems, folk beliefs, customs, symbols, and traditions that collectively perceive society, the universe, and the divine principle in terms of plurality. By the early fourteenth century the Arab Islamic and Indie traditions had only just begun their long and tortuous process of fusing into what later was to become “Indian Islam.” Hence the Warrior Sufi did not represent a synthesis of the Islamic and Indie traditions, but only a transplant of the former into the world of the latter. (...) More than that, the phenomenon of Sufis using their prestige to lead, or as was more likely the case, to legitimize a jihad spelled the ultimate breakdown of relations between landed Sufis and non-Muslims. There is no record of any landed or orthodox Sufi in the kingdom at this time urging the policy of “peace with all” ( suhl-i kitll), a slogan that many writers have attributed to Indian Sufis generally. (...) Some of [the Sufis of Bijapur] wielded a sword, others a pen, others a royal land grant, and still others a begging bowl... Some were orthodox to the point of zealous puritanism, others unorthodox to the point of heresy. Indeed, this study demonstrates that the stereotyped conception of medieval Indian Sufis as pious and quietistic mystics patiently preaching Islam among Hindus is no longer valid. It is simply not possible to generalize about the Sufis of medieval Bijapur, much less of India as a whole, as any unitary group relating in any single or predictable way to the society in which they lived. They clearly played a variety of social roles.
    • Richard Eaton, Sufis of Bijapur
  • The Musalmans have no missionary labours to record… We find no trace of any missionary movement for converting non-Muslims. Medieval Islam was a converting creed, but it failed to develop any missionary activity… So far as our country is concerned we have to confess frankly that no trace of a missionary movement for the conversion of non-Muslims has yet been discovered. ... Some cheap mystic books now current attribute conversions to Muslim mystics on the basis of miracles they performed. So in order to believe in the conversions one has to believe in the miracles also. But all such books will be found on examination to be latter-day fabrications.
    • Mohammad Habib, quoted from Lal, K. S. (1990). Indian muslims: Who are they.
  • In brief, while it would not be safe to declare that hardly any conversions through peaceful methods were effected by the Sufi Mashaikh in India, it has also to be admitted that not many reliable references to their proselytizing activity are available in genuine hagiological works. They may have helped those who showed an inclination to become Muslim. Occasionally they restored to force also to convert people. But the Mashaikh were probably responsible only for stray and individual conversions and their contribution to the growth of Muslim population may not have been much.
    • Lal, K. S. (1990). Indian muslims: Who are they.
  • But the role of the Sufi tradition in bridging the gulf between Islam and Hinduism or laying the foundations of a composite culture has been greatly exaggerated. The Sufis belonging to the Chistyyah, Suhrawardiyyah, and Naqshbaniyyah orders and monasteries are found to have fanned or favoured the fanaticism of the Muslim rulers in medieval India. The Qadiriyyah Sufis from Gulbarga, Bidar, and Golconda were the most fanatic murderers of Hindus and destroyers of temples...
    • Harsh Narain, Myths of Composite Culture and Equality of Religions (1990), p.21-22
  • Shaikh Nizamuddin Auliya (fourteenth century) at many places admits that Hindus “do not embrace Islam”, and that “the heart of these people is not changed through sermons”.
    • Amir Hasan Sijzi, Fawaid-ul-Fuad (Delhi, 1865), pp. 150, 195-97. quoted from K.S. Lal, Indian Muslims, who are they (2012)
  • “The fourteenth century was a period of expansion of Muslim authority in Bengal and the adjoining territories. A significant part was played in this process by the warrior saints who were eager to take up the cause of any persecuted community. This often resulted (in clash) with the native authority, followed, almost invariably, by annexation…” This also shows how elastic were the methods adopted by the Sufis. They acted mostly as peaceful missionaries, but if they saw that the espousal of some just cause required military action, they were not averse to fighting. “The Sufis… did not adopt the Ismaili technique of gradual conversion… They established their khanqahs and shrines at places which had already had a reputation for sanctity before Islam. Thus some of the traditional i.e. (Hindu) gatherings were transformed into new festivals. (i.e. Muslim). As a result of these efforts, Bengal in course of time became a Muslim land…”
    • Ishtiaq Husain Qureshi, The Muslim Community of the Indo-Pakistan Subcontinent (610-1947), Monton & Co., S-Gravenhage, 1962, pp.70-71, 74-75. quoted from Lal, K. S. (1990). Indian muslims: Who are they.
  • The two greatest Chishti Mashaikh of the medieval period were Muin-ud-din Chishti and Nizam-ud-din Auliya. Rizvi rightly says that Shaikh Muin-ud-din Chishti “was neither a missionary nor a miracle monger. He did not work among the masses…” In the Fawaid-ul-Fuad, a biographical memoir on Shaikh Nizam-ud-din Auliya, there is mention of conversion of only two Hindu curd-sellers. Similarly during the reign of Iltutmish, Khwaja Qutubuddin Bakhtiyar Kaki and Qazi Hamid-ud-din Nagori were two prominent saints in Delhi but no proselytizing activity is attributed to them.
    • S.A.A. Rizvi, quoted from Lal, K. S. (1990). Indian muslims: Who are they.
  • The Sufism that survived and even prospered was tame and promised to subserve prophetism. Some great Sufi poets ... convey a wrong impression of Islamic Sufism in general; they have been its show-pieces, not its representative figures. ... They had no independent ideology of their own and they only served the spiritual-intellectual categories (manisha) of prophetic Islam; in fact, they became its most willing spokesmen. ... In India, the sufis have been an important limb of Islamic Imperialism and expansion.
    • Ram Swarup, Hindu View of Christianity and Islam (1992)
  • That men imbued with Sufi doctrines early came to India there cannot be the slightest doubt ; but who these earliest comers were, or when they arrived, cannot be definitely ascertained. Sind, the first province of India to be invaded by Muslim armies, was also the first to be occupied by Muslim mystics, so that to-day it rightly claims the distinction of being the home of Indian Sufism. Nevertheless, no matter where one goes in India or Pakistan one finds Sufi influences powerful and active, fostered, no doubt, by the similar pantheistic doctrines that abound in Indian religious thought, which provide a very congenial atmosphere for their growth. In fact, because of the very widespread dissemination and influence of Sufi doctrines, attempts have been made by some Muslim theologians to find a way of reconciling them to orthodox Islam.
    • Titus, Murray, Islam in India and Pakistan

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