Sufism in India
Saint figures and mythical stories provided solace and inspiration to Hindu caste communities often in rural villages of India.
[6][7] The following content will take a thematic approach to discuss a myriad of influences that helped spread Sufism and a mystical understanding of Islam, making India a contemporary epicenter for Sufi culture today.
Muslims entered India in 712 AD under the Arab commander Muhammad bin Qasim, by conquering the regions of Sindh and Multan.
[11] During this period, the Abbasid Caliphate (750 – 1258) was seated in Baghdad; this city is also the birthplace of Sufism with notable figures such as Abdul Qadir Gilani, Hasan al Basri, and Rabiah.
[15] During the early 11th century, the Ghaznavids brought a wealth of scholars into India's borders, establishing the first Persian-inspired Muslim culture succeeding prior Arab influences.
[17] Mu’izz al-Din Ghuri, a governor of Turkic origin, initiated a major invasion of India, extending the previous Ghazni territories into Delhi and Ajmer.
[15] An emphasis on translation of Arabic and Persian texts (Qu'ran, Hadith corpus, Sufi literature) into vernacular languages helped the momentum of Islamization in India.
Soon the court had an immense influx of diverse cultures, religiosity, and literature from Persia and Central Asia; Sufism was the main ingredient in all mediums.
[27] Although practicing Sufis rarely had political aspirations, the declining ethical reign of the Sayyid and Lodi dynasty (1414 – 1517) required renewed leadership.
Various intellectuals hailing from regions such as Iran, Afghanistan, and Central Asia began to enrich the cultural and literary life of the Delhi capital.
[21] Although some khanqah establishments were independent of royal funding or patronage, many received fiscal grants (waqf) and donations from benefactors for continuing services.
[31] There were three major categories of mystical works studied in South Asia: hagiographical writing, discourses of the teacher, and letters of the master.
"Path of God's Bondsmen from Origin to Return" written by a Persian Sufi saint, Najm al-Din Razi, spread throughout India during the authors' lifetime.
Even today, preserved mystical literature has proved invaluable as a source of religious and social history of Sufi Muslims in India.
[34] Keeping a "visitors welcome" policy, khanqahs in India offered spiritual guidance, psychological support, and counseling that was free and open to all people.
[23] By creating egalitarian communities within stratified caste systems, Sufis successfully spread their teachings of love, spirituality, and harmony.
[15][35] Through a khanqah's services, Sufis presented a form of Islam that forged a way for voluntary large scale conversions of lower class Hindustanis.
The Madariyya are members of a Sufi order (tariqa) popular in North India, especially in Uttar Pradesh, the Mewat region, Bihar and Bengal.
Known for its syncretic aspects, lack of emphasis on external religious practice and focus on internal dhikr, it was initiated by the Sufi saint 'Sayed Badiuddin Zinda Shah Madar' (d. 1434 CE), called "Qutb-ul-Madar", and is centered on his shrine (dargah) at Makanpur, Kanpur district, Uttar Pradesh.
[21] Moinuddin Chishti's Sufi and social welfare activities dubbed Ajmer the "nucleus for the Islamization of central and southern India.
This order was prominent in medieval Iran before Persian migrations into India during the Mongol Invasion [24] Consequently, it was Abu Najib as-Suhrawardi's nephew that helped bring the Suhrawardiyyah to mainstream awareness.
"Gift of Deep Knowledge: Awa’rif al-Mar’if" was so widely read that it became a standard book of teaching in Indian madrasas.
From teaching in Baghdad to diplomacy between the Ayyubid rulers in Egypt and Syria, Abu Hafs was a politically involved Sufi leader.
[55] This order was founded by Abu'l Jannab Ahmad, nicknamed Najmuddin Kubra (d. 1221) who was from the border between Uzbekistan and Turkmenistan[57] This Sufi saint was a widely acclaimed teacher with travels to Turkey, Iran, and Kashmir.
The Bhakti movement was a regional revival of Hinduism linking language, geography, and cultural identities through devotional deity worship.
By building a syncretic medieval culture tolerant and appreciative of non-Muslims, Sufi saints contributed to a growth of stability, vernacular literature, and devotional music in India.
[70] Despite the camaraderie between Sufi saints, yogis, and Bhakti Brahmans, medieval religious traditions existed and continue to splinter peaceful living in parts of India today.
[71] A saint's tomb is a site of great veneration where blessings or baraka continue to reach the deceased holy person and are deemed (by some) to benefit visiting devotees and pilgrims.
In order to show reverence to Sufi saints, kings and nobles provided large donations or waqf to preserve the tombs and renovate them architecturally.
[78] Furthermore, it is the attitude of accommodation, adaptation, piety, and charisma that continues to help Sufism remain as a pillar of mystical Islam in India.
