Regional Sufi Centres in India: Significance and Contribution [1 ed.] 9781003400219, 9781032508931, 9781032508948

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Regional Sufi Centres in India Significance and Contribution

Regional Sufi Centres in India Significance and Contribution

Edited by Nasir Raza Khan Associate Professor India Arab Cultural Centre Jamia Millia Islamia (Central University) New Delhi 110025 (India)

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Manakin PRESS

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First published 2023 by Routledge 4 Park Square, Milton Park, Abingdon, Oxon OX14 4RN and by Routledge 605 Third Avenue, New York, NY 10017 0 Routledge is an imprint of the Taylor & Francis Group, an informa business © 2023 Manakin Press

The right of contributors to be identified as authors of this work has been asserted in accordance with sections 77 and 78 of the Copyright, Designs and Patents Act 1988. All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. Trademark notice: Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe.

Print edition not for sale in South Asia (India, Sri Lanka, Nepal, Bangladesh, Pakistan or Bhutan) British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library

ISBN: 9781032508931 (hbk) ISBN: 9781032508948 (pbk) ISBN: 9781003400219 (ebk) DOl: 9781003400219 Typeset in Times New by Mankain Press, Delhi

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Contents Preface

(vil)

About the Contributors

(ix)

Introduction

1-16

1. Sufi-Bhakti Saints and their Contributions in the Making ofRegion in Medieval Rajasthan -Jibraeil

17-28

2. Medieval Delhi, Hazrat NizamuddinAuliya and Fawaidul Fowad

29--38

-Aleem AshrafKhan 3. The Concept of Sufism in Sant Darshan Singh's Urdu Poetry

39--56

-A.K. Chatwvedi 4. A History and Migration ofNaqshbandiya from Central Asia to Aurangabad Deccan

57--66

--shaikh Musak Rajjak 5. Reformation and Vemacularization of Sufism in Bengal: Understanding the Formation of' Silsila-e-Furfura Sharif' in West Bengal

67-78

-Abdul Matin 6. Communal Harmony and the Mystical Thought

79--86

--surayia Gull 7. Politics and Piety in Troubled Times: Mirza Mazhar Jan I Janan's Attitude Towards Other Religions

87-96

-Abdullah M Chishti 8. Sufi-Scholarly Impact of 'Hadrami Sayyids' In Malabar

97-102

-Zainul Abid T. 9. Sufi Poet Amir Khusrau: A link between the court and the Khanqah

103-112

--saifullah Saifi 10. Sufi Saints and Dargahs of Medieval Jaunpur ---Syed Mohammad Amir Bibliography Images of Regional Sufi Dargahs in India Index

113-122 123-128 129-130 131-138

Preface It gives me great pleasure to present the first edition of the title "Regional Sufi Centres in India: Significance and Contribution" which is set out to explore and understand the hundreds of years old multi-religious sect of India, "Sufism" which advocates humane and global outlook for entire mankind and regards humanity as a brotherhood. Sufism came to India :from its Arabic Turkic and Persian homes, instead ofremaining confined to palaces and mosques. It spread out to all over India establishing regional Centres and Dargahs often known by the surnames of the families which sustained it, like Khanqah-e-Niazia, in Bareilly (UP), Khanqah Gesu Daraz in Gulbarga, and Firdausi in Bihar. All of them preached love for all religions, charity for the poor and simple living and belief in God. Most of the Sufi saints learned the vernacular language and practiced what they preached. An example of this truly personified is Baba Farid Ganj-e-Shakkar, who had many people turn into his disciple and subsequently his sayings, have been compiled in the Holy Book of Sikhs Sh. Guru Granth Sahib. Sufi regional centre in India contributed much to peaceful coexistence between

Hindus and Muslims and gave emphasis to Khidmat-E-Khalq (service to humanity) and spread a progressive social message for the rich to look after the poor, they were often patronized by the Sultans and Emperor, like Akbar who helped the regional Sufi Centres in Punjab, Sindh Kashmir and Rajasthan, showing the basic liberal tolerance of Islam. In this present volume the respective authors have discussed some of the regional Sufi Centres in India and their social contribution in the social and religious emancipation of society.

Acknowledgments I would like to thank the contributors of this volume as without their valuable contribution and support this endeavor would not have been possible. I would also like to thank my colleagues, family members, especially my wife as the unflinching support I have always had for them is the key behind this work. Lastly I would like to thank my kids Areeba and Ariz as they are my real source of happiness and motivation.

I also thank the publishers Manakin Press for the hard work put up by them to publish this work in such a beautiful and presentable form. Nasir Raza Khan (vii)

About the Contributors Nasir Raza Khan presently working as Assistant Professor at the Academy of International Studies, Jamia Millia Islamia, New Delhi, his area ofresearch includes Religion, Society and Culture in Central Asia; Silk Road; and Contemporary Central Asia-India relation. He regularly gets published research papers on cultural history and architectural conservation in Books and Journals. His recent publication includes; Central Asia and the World Powers, (Delhi: Primus). India and Central Asia: Geopolitics, Economy and Culture, (Delhi: Primus Books). Jibraeil is working as Assistant Professor at Centre of Advanced Study, Department of History, Aligarh Muslim University; Aligarh. He has attended more than fifty National/ International Seminars and Conferences and published thirty five research papers in National!Intemational Journals and Proceedings. AleemAshrafKhan is professor ofPersian language and Literature, Department of Persian, University of Delhi. He had six books to his credit and more than 52 odd research papers have been published in the Proceedings of National and International conferences, also translated three volumes of Muntakhab-ut­ Tawarikh into Urdu language, published by NCPUL in 2008.

A.K. Chaturvedi is Asst. Professor at Department of English, Govt SLP (PG) College Morar, Gwalior, MP. His specialisation is language and literature. He regularly present papers in national and international seminars. Shaikh Musak RajjakAssistant Professor and Head at Department ofHistory, Maulana Azad College, Dr. Ra:fiq Zakaria Campus, Aurangabad, Maharashtra, India since 2009. His specialisation is in medieval Deccan history and Sufism in South Asia. He published more than twenty five research articles, book chapters and papers in reputed journals. Abdul Matin is presently pursuing his PhD at the Centre for Political Studies, Jawaharlal Nehru University, New Delhi. His research area broadly includes Muslim politics ofWest Bengal, Subaltern studies, Electoral Politics and South Asian Islam with special reference to Sufism in Bengal. Syed Mohammad Amir has done PhD in History and working as an Archivist in Jamia's PremchandArchives & Literary Centre, Jamia Millia Islamia, New Delhi. He is actively associated with different academic organizations and attended National and International seminars, conferences and workshops.

(b-.)

X

About the Contributors

Suraya Gulis Assistant Professor at Centre of Central Asian Studies, University ofK.ashmir, Srinagar. She regularly present papers in national and international seminars. Abdullah Muhammad Chishti working as Assistant director, at Arjun Singh Centre for Distance and Open Learning, JMI. He regularly present papers in national and international seminars. Zainul A bid .T is pursuing his PhD and working as Asst Professor in Mes­ K.alladi College, Mannarkkad, Kerala. Saifullah Saifi working as Research Associate at the Academy oflnternational Studies, Jamia Millia Islamia, New Delhi. He regularly present papers in national and international seminars.

Introduction Nasir Raza Khan

The present volume on Regional Sufi Centres in India: Significance and Contribution is the compilation ofthe well documented research papers tosightsee the lesser-known and newly explored Sufi centres which are very important for understanding the century's old multi-religious civilization of India. Sufism advocate humane and global outlook and regarded humanity as a brotherhood came to India from its Arabic Turkic and Persian homes. Instead of remaining confined to places and mosques it spread out all over India establishing regional centres andDargahs. The root of Sufism in India is very strong and the faith of the people of different community and religion are plentiful towards Sufism. The rich spiritual and intellectual heritage of Sufism in India has attracted the attention of several historians. Among the pioneers are Mohammad Habib and K.A. Nizami. Several other scholars have devoted significant thoughtfulness to various facets of Sufism. Annemarie Schimme is a reputed authority on Sufism in South-Asia. In this regard S.A.A. Rizvi 's prolific writings on the Muslim revivalist movements in northern India, on Shah Waliullah and Sufism, Yohanan Friedman's monograph on Shaikh Ahmad Sirhindi, work of Bruce Lawrence on mystic sources and conversions, Iqtidar Husain Siddiqui's appreciable work on Sufism in the period of Sultanate, all are remarkable and all point to the importance of Sufism in the History of India. A Sufi is a traveller on the road that leads to God-consciousness by way of the extinction of all that appears to exist, subjectively or objectively. In the word of a Sufi master, Abu Ali al-Daqqaq, annihilation (fana) really means 'bringing the being (wujud) to ecstasy (wajd). To pass from the temporal to the eternal demands self-discipline, hardship and sufferings. HasanShushud, a Tirkish Sufi, describe three degrees offana: the annihilation of Actions (fana al afal), the annihilation ofAttributes (fana al-sifat) and the Essence (fana al-zat). Sufism as a mystic philosophy and a simple, humane, and charitable way oflife cannot be seen as a homogeneous and uniform mode of spirituality throughout India. Not only was Sufism represented by different Silsilah with different surnames e.g. the Chishtiya of Delhi including Khwaja NizamuddinAuliaand Hz. Nasiruddin Mahmud Chirag-e-Dehlavi and the Suhraward sin Bengal one of them being Sheikh Shahab al-Din Suhrawardi (1145-1234).

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Regional Sufi Centres in India

Guru Nanak had travelled extensively and visited many holy places. Moreover he had met and conversed with many Sufis of his time particularly Sheikh Sharaf ofPanipat and Sheikh Ibrahim. the spiritual successor ofBaba Fariduddin Ganj­ i-Shakar. His teachings are very close to the mystical doctrines preached by the Sufis. Tara Chand also commented on his Sufi infiuence as; "How deep Guru Nanak's debt is to Islam, it is hardly necessary to state, for it is so evident in his words and thoughts. Manifestly he was steeped in Sufi lore and the fact of the matter is that it is much harder to :find how much exactly he drew from the Hindu scriptures." In India many shrine and Dargahs established and got popularity among the common peoples, the first Sufi saint who came India was Shaikh Moinuddin Chishti (1141 - 1236) who travelled from Sistan and came in Delhi in 1192, according to the historical sources he travelled with Sultan Shah b-ud-Din Muhammad Ghori in 1192, subsequently he migrated to Ajmer (a City in present day Gujarat) which became the first centre ofChishti order and continue to attract people of all over the word, beyond of religion and believes. By their distinct teachings the Sufi saints helped to put down local roots for the universal doctrine of Sufism, which are traced back to the teaching of the Prophet oflslam (peace_be_upon_him). Dara Shik.oh was highly infiuenced with the mystic ideas and their teaching. He was attracted with the teaching of Shaikh Muhibullah Allahabadi (d. 1648) and seek his guidance in several occasion. He had correspondent with Shaikh on many queries, once Dara Shukoh, asked Shah Muhibb-ullah of Allahabad, "if religion permitted making a distinction between a Hindu and Muslim", the saint emphatic reply was 'no'. To emphasize his point further he said the Prophet was sent as a "Blessing for all Mankind" and therefore no division could be made between one individual and another one the basis of religion. Khwaja Hamiduddin Nagauri, a distinguished disciple of Shaikh Moinuddin Chishti of Ajmer never permit his disciples to use the categories of Kafir and momin, as the basis of any social discrimination. The Sufis of the different provinces thus helped to maintain social peace and harmony among the followers of different religions. The Sufi khanqahs mobilized resources and supplied food and shelter to all sorts ofpeople, no matter to what religion they belonged. There has been close contact, very often cordial between the Sufis and Indian Yogis. The Chishti Sufis held discourses with Siddhis and Yogis who made frequent visits to the Jamaat .Khana at Multan and Delhi. Bibi Fatima Sam, a very famous respected mystic woman of medieval India whose house in Delhi attracted people from far and near, used to say that the divine reward for giving piece of bread and a glass of water to the hungry was greater than thousands of genuflexions of prayer and keeping thousands offasts. Due to her generosity and religious knowledge Bibi Fatima occupied high status in her time. Her virtues, famous chisti saint Baba Farid respected her and considered her a male in the garb of a female. Another Chisti saint who

Introduction

3

settled in Bareilly Shah Shah Niyaz Ahmed of Bareilly declared the essential unity of all religion. Sufism provided a ground for the peaceful coexistence of Muslims and Hindus in different regions of India for centuries. The Sufis valued the multicultural and multilingual pattern of Indian society, or we can also say in the words of Rabindranath Tagore 'set at naught all differences of God." For them God is a living reality whose extravagance can be realised through the service of mankind. The Sufis wanted to free society of conflicts, discords and dissensions. They undertook this remarkable task as a divine mission. They preached toleration for all human beings and love for them. This was the supreme amulet of human happiness. Their willingness to follow their humane culture made Sufis acceptable everywhere. Shah Ni'amatullah Wali (1330--1431) was one ofthe famous Sufi saints of Gulbarga, Sultan Ahmed Shah Wali Bahamani (1422-1436) apaid highes regard to the saint while construciting a city in his honour near his new capital city Bidar. Similarly, the Qadriya saints also got extraordinary popularity in Sind, Pwljab and Kashmir. Sheikh MohammadAl-Husaini migrated from Turkey along with his followers and settle in Uch region ofMultan. He was well recived by the Multani rulers and Uch elite class. When Sheikh Muhammad Al-Husaini died in 1533 his followers continued to teach Sufism in the region and they got support by the rulers ofMultan. Under the leadership ofSaiyid Usman Bin Siyid Isa, the Qadris of Lahore were migrated from Herat, and settled down in Sheikhpura, a village of twenty miles awayfrom Lahore. Due to their presence in the village, Emperor Jahangir chosen his last resting place for Sheikhpura and his tomb is there. Qadiriyya order were established in Kashmir by Shiakh Ahmad Qadari, after he passed away his Sufi order was continued by his friend Sheikh Baba Dawud Khakhi who had made frequent visit to Sindh in search of Tomb of Suharawardiya Sufis. Qadiriyya order was continued in Kashmir by many Sufi saints and was established in Gujarat as well.

Sufi Centres in Eastern India Like other provinces of India the Province of Bihar had been the forerunner in respect of Sufi activities, Makhdum Jahan Sheikh Sharfuddin Yahiya Muneyri (1262-1380 A.D.) was the son of Hazrat MakhdumYahya of Munyar. His grandfather Imam Muhammad Taj Faqih came to India in 1180 AD. He settled at Munyar Sharif near Patna. It was a historic place at a distance of sixteen miles from Patna where he established the first Khanqah of Bihar. Muneyr became the foremost centre of Sufism in Bihar in later period. The earliest known Muslim presence in Bengal is known as a group of immigrants Sufis. The first historical inscription is on a stone slab found in Birbhum district which dated July 29th, 1221, few years after Mohammad Bakhtiyar's conquest. The inscription testified the construction of a Khanqah by a person, describes as a Sufi Faqir he was son of a native of Maragah in north western

4

Regional Sufi Centres in India

Iran. The building was not constructed for this Faqir alone but for a group of Sufis, who all the while abide in the presence of the exalted Allah and occupy themselves in the remembrance of the exalted Allah. The major influence of Islamic culture in this region is due to the Sufi presence in the region. Who resided in the successive capital cities of Bengal (Lakhnauti) from 1204 A.D. Pandua from 1342A.D; and Gaur from 1432A.D. Most ofthese Sufis belonged to organized Sufi brotherhood, specially the Suhrawardi, the Firdausi, and the Chishti orders. The first Bengal born Muslim known to have studied with Sheikh Nizamuddin Aulia was SheikhAkhi Siraj-ud-Din (d.1357 A.D.) who travveld first to Delhi than to Bengal. He got Khilafat from Sheikh Nizamuddim Aulia and got the instruction to travel to Bengal. According to the Sufi sources he was given the title of 'Aina --e-Hindustan' (the Mirror of Hindustan). His foremost murid (follower) was Sheikh Alaul Haq (d.l398), but unlike his own teacher, who had no known links with ruling elits; Alaul Haq was distinct to play a special role in the political history Muslim Bengal. Abdullah Kirmani, a deputy of Khwaja Moinuddin Chishti worked at Birbhum District of Bengal in the early 13th century. He organized a new group of preachers to propagate Islam in rural areas of Bihar and Bengal with the zeal and aptitude for missionary work. Moreover, Islam Khan, Bengal's first permanent governor (1608-13 AD.) who was responsible for consolidating Mughal rule in Bengal, was the grandson of Akbar's chief spiritual guide Sheikh Salim Chishti. It was on this account that the Governor on one occasion referred to Sufism as 'Our ancestral profession' (Faqirikikasb-i-buzurgan-i-mast). On the other hand the ancient capitals of Gaur and Pandua which were not much significant emerged under their rule as Islamic learning centres. The sanctity of Gaur focussed in part on the Qadam-i-Rusul, during the period Sultan Ala-al-din Shah in 1503 A.D. containing a dais and black marble having sacred impression of the Prophet's footprint. Another shrine which was most lavishly patronised by the Mughals are the the tombs of Sheikh Ala-ul-Haq (d.1398) Sheikh Nur Qutb-e-Alam (d.1459) Both Sheikhs were members of Chishti order; in fact, they were the most prominent Chishtis of Bengal. The Shrines ofNur Qutb-e- Alam had been the object of State patronage ever since the son and successor of Sultan Jalaluddin Muhammad (1415-32 AD), Sultan Ahmad (1432-33 A.D.), became a disciple of the famous Sheikh. By the end ofthe 15th Century it had become the focus of annual pilgrimages performed by Sultan Ala-al-Din Husain shah (1493-1532 A.D.). In Bengal the use of the word Pir is widespread. Among the Pirs, those who are obeying the Shariat (Islamic Laws) along with the Mystic asceticism, they are known as 'Shara' (or the followers of Shariat), on the other hand those who thought the Shariatto be unnecessary and only practice with zikr (Jap or silent prayer), Murakkibaho (dhyan or meditation) ka.yasadana (or asceticism with body and mind) singing and taking any kind of intoxicating drug or liquor; they are

Introduction

5

known as be-shara (opposing Shariat) be-duri (fatter-less/unfettered) or 'dighal­ duri Pir •. Bearing in mind both the classes and influences of the Pirson Sufism, the culture which was being developed in Bengal, that was far distant from the original form of Sufism and more favourable to the indigenous consciousness ofreligion, should be termed in general as the Pir-culture or Pirism. The social life of the Bengali men and women, initiated into the religion of Islam, was for the first time began to be published in the written form through the medium of Pir Literature, PirPanchalikavyas or geological accounts ofpoetic verses ofthe Pirs and Piraniswere the only identifiers of culture of the then Bengali Muslim society. The synthesis of the Hindu-Muslim-Buddhist religion based culture had been accomplished in the 'PirMangalK.avya'. Moreover, for the particular reason the 'PirMangalKavya' cannot be analysed by any definite epithet like communal. In the 'PirMangalK.avya ',the reflection ofthe socio-political economic conditions and social mind of the Bengalis specially the Bengali Muslims who are in numerical majority in the whole of Bengal has been made. Besides Bihar in eastern India, many centres has been emerged and flourished in Uttar Pradesh due to influence of different orders of Sufis such as Chishti, Suharwardi, Qadari, Shattari etc. In medieval times Jaunpur was known as 'Shiraz ofthe East' due to hub ofthe education of Persian, Arabic and KhadiBoli, introduced by Amir Khusrau, a renowned historian, scholar and Sufi saint ofthe time. Many Sufi centres attracted people towards the Khanqahs and Dargahs of the region, the popular among them are; Zafrabad, Shahganj, Gauspur- all are surviving Sufi centres in the present district of Jaunpur; Kichhauchha Sharif- the famous centre of attraction particularly at the time ofthe Urs ofthe Sufis of the region; Bahraich, presently known in history as the largest gathering centre of visitors and devotees (zayereen) at the time of Ursof Syed SalarMasood Ghazi 'Miyan' in India; likewise, Sufi saints of Barabanki, Kaliyar Sharif, Marhara Sharif and other important Sufi centres emerged in the state of Uttar Pradesh, are the scope of further research.

Regional Sufi Centres in Deccan Between the geographical fault zone ofMaharashtra and Karnataka, the Bijapur area eventually became not only the basis ofMuslim political power under the 'Adil Shahi dynasty' but also the area of perhaps the highest Sufi settlement in the Deccan. Another renowned Sufi centre in the far South is Gulbarga, situated in Karnataka. Most of the Chistias Sufis who migrated of Bijapur in mid fourteen century, there are some example of Qadri or the Shattari orders. One of the first Sufis to become closely associated with the Bahamani court was Shekh Siraj-al-din Junaidi (d.l380) who belong to Junaid Silsilah. He was born in Peshawar and in 1330, during the time of Muhammad. Bin Tughlaq he travelled to Deccan area and settled in Bijapur. The Junaidis Sufis trace their origin to Shaikh Abul Qasim al-Junaid (d.910), The earliest Junaidi Sufi to

6

Regional Sufi Centres in India

settle in South Asia was Ali Hujweri (d. 1072), who settled in Lahore and his book Kashf-al-mahjub consider as one of classical literature of Sufi mal:fuzat. Chishti association with Bahamani court was intensified by another prominent Sufi of the time, indeed the best known Muslim Divine of Deccan history Syed Muhammad Husaini Banda Nawaz, 'Gesu Daraz' (d.l422), he was born in Delhi in 1321 A.D and during the reign of Muhammad Bin Tughlaq he along with his father settled in Daulatabad. According to Maxwell Eaton the popularity of Gesu-Daraz among the urban population at Gulbarga evidently lent considerable political importance to his support of one or another political rival at the court. In the year that he died in 1422 A.D., the Bahamani court shifted its capital from Gulbarga to Bidar, thereby removing the political centre on which Sufis in Gulbarga had come to depend. Before leaving Gulbarga, however, Sultan Ahmad built a great shrine (Dargah) over the grave of the Sufi who had helped him to power. In 15th centmy the Qadri Sufis journey to the south Asian land :fisrt time appear in the Bahamani capital ofBidar. Eaton cosider as the political complexion of the Bahamani kingdom changed with the transfer of government from Gulbarga to Bidar, so also did the Sufi tradition. The famous Chishti Sufi ofGulbarga Syed Banda Nawaz GesuDaraz died in the same year that the Bahamani government moved its capital to Bidar, and almost the Chishti tradition in Gulbarga died with him. From 1422 A.D. the city ofBidar thus became the first, and until the 17th century, perhaps the most important, Qadri centre in India. Most of these Sufis arrived directly from the Arab world especially from Baghdad, via the Persian Gulf and Arabian Sea. One ofthe first Qadri Sufis to arrive at Bidar from Baghdad was Shah Zain-al-Din 'Ganjnishin' (d.1457}, whom the ruling Sultan personally welcomed to the city. About the same time the mid fifteen century another Qadri Sufi from Baghdad, Shah Ismail Qadri (d.1456), arrived at Bidar where he and his three sons broadened the teachings of their order. One of the most popular Sufis of Bidar, whose tomb is still visited by a large number of devotees daily, was Sheikh Muhammad Multan (d.1529). The earliest reference to a Sufi saint in Karnataka can be traced back to 1301 A.D. Hazrat Syed Shah Hisamud-din-Teighbarana was the first Sufi saint to come to Gulbarga. At present his tomb is located in the fort near Jagath­ talab in Gulbarga. Another reference is to NurullaQadiri during the Vijayanagar period (1336 A.D. to 1565 A.D.). The tomb at Kadi Ramapuram in ofBellary district was erected in honour of him. Karnataka was ruled by many Muslim dynasties. fu north Karnataka, during fourteenth century, happens to be a period that gave space for the first Muslim dynasty to :flourish i.e., The Bahmanis (1347 A.D. to 1538 A.D.), and later the Adil Shahis (1489-1686 A.D.). After them, north Karnataka was under the rule ofNawabs of Savanur, the Mughals, the BaridShahis of Bidar and the Nizams of Hyderabad. The southern part of Karnataka was under the reign of Haider Ali and his son Tipu Sultan (1761

Introduction

7

A.D. to 1799 A.D.). During the Muslim reign, the Sufis had found an amicable geographical and cultural atmosphere in Karnataka for Sufi nourishment and popularity. The kings and queens ofKarnataka like the common people promoted Sufism with patronage and affection. The Sufi saints who came from North India as well as from Persia, Arabia and Baghdad, permanently settled there because of its sociability and great concern of the people. There were different types of Sufis living in Karnataka, like the landed elites, warriors, reformists, literates and dervishes. The Bahmanis ruled over Gulbarga from 1347 to 1424 A.D. and Bidar from 1424 A.D. to 1538 A.D. During their period many Sufi saints lived in their reign. Among them Sheikh Sirajud--din-Junaidi, Gesu-Daraz (Banda Nawaz) in Gulbarga and Syed Tajuddinin inBidar were the most renowned Sufi saints. King Alaud-din Hasan Bahman Shah (1347- 1358 A.D.) had great respect for Sufi saints named Sheikh Burhanuddin Gharib, Sheikh Ainud-din Bijapuri and Shaikh Sirajud-din Junaidi. It is quite interesting to note that from fourteenth century onwards references are found regarding female Sufi saints in Karnataka. These female Sufi saints had not only involved themselves in spiritual teachings but also their main role in the society as mothers, sisters, wives are really significant. They were also supporting their husbands in spreading Sufi principles. There are nine references found to female Sufi saints in Karnataka. The earliest happens to be ofHazrat Masaheba Ashrafe Dojahan who came from Arabia or Baghdad about 800 years ago to Kudchi in Raybagtaluka of Belgaum district, and second KunjaMaa Bee, the daughter of king Muhammad Shah I (1358 A.D. to 1375 A.D.). Some other female saints wereAmina-BibiDadi Ma Sahiba and MastanaBibi (Shrines at City Market, Bangalore), Syedani-Bibi (Shrine at Tannery road, Bangalore), Tawakkal Mastan Bibi (Shrine at Richmond Circle, Bangalore), Saiyida Amma Jaan (in Mandya) and Saidani Bibi (in Mangalore). Hyderabad is one ofthe famous Sufi centres in Deccan. Dargah Yousufain is situated in Nampally, Hyderabad, where two Sufi Saints are buried, namely Hazrat Syed Shah Yousuf-ud-din and Syed Shah Sharif-ud-din. They were the commanders in the army of Aurangzeb. The Mughal emperor, according to legend, Aurangzeb, sought help of Yousufain and Sharifain, to conquer the Kingdom of Golconda. When they died, they were buried in village N ampally. Since then the dargah is popular with followers of all faiths coming from all classes of society. Furthermore, historians have pointed out that in the course of History the dargahs played an important role in the spread and integration of the Muslim culture within the society of the Deccan. These shrines became places where people of different languages and religions meet. Indeed the Sufi masters received people at their dargah without any distinction of caste and status: disciples, nobles, ordinary people and untouchables were at their feet asking for spiritual and material support. In Hyderabad's history, different social roles have been ascribed to the dargah. Some functions of dargah in Hyderabad include the following: medical treatment; social charity to the poor and the needy

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Regional Sufi Centres in India

mainly through the distribution of food and money; the religious education; the training of disciples and the spiritual teaching; the performance of religious offices; the arrangement of musical audiences; the intercession, the protection from epidemics and the calamities.

Social Influence The Sufis identified themselves with the culture, habits and dresses of the rural people and succeeded in bringing a large number to the Islamic fold. Sufis triqa in general attract the Indian lower classes, mystical stories provide support and motivation in different communities in rural India. Most of the scholars divide the Sufi teachings in three classes, which consist on mutual love, divine sanctity, and the brotherhood. Sufis also emphasis and vernacular languages, and many spiritual writing were translated into the local language oflndia which support immensely in Islamization in India in particular in ruler areas. Due to Sufi teachings and spiritual support people attracted in towards Islam. There is clear consensus among the scholars that there were never any forced mass conversions recorded during early medieval India. Due to larger establishment ofK.hanqah or Jama 'at-Khana, in different places in northern indian in particular by the prominent Sufi saints, Islam teaching more attracted the mass population. Jama'at-Khana, or Khanqah life accentuates in close relationship between Pir (Shaikh) and murid (the people). Sufi literature in general more emphasis on socio cultural issues, in comparison to mostly theological works seen in madrasas. For example students in Khanqahs would worship, pray, study, and read works together.

Ifwe classify the Sufi writings in south Asian region, we can broadly dived into three major categories. First the Sifi hagiography; later of saint, Sufi literature also highlights on adad or code of conducts. Fawaid ul-Fuad, complied by Ameer Hasan 'Ala Sajzi is book ofmalfuzat (written record of Sufi) ofHazrat Nizamuddin Auliya. Another Sufi saint, Najm al-Din Razi recoded the teachings of his master N ajmeddin Kubra in his book Mer d al- eb d, which consider as foremost reference text on Sufism. The other major function of the Khankah was to provide accommodation to the poor peoples and travellers. Chistis order the India emphasis on Khankah life and welcome to all, provide base for spiritual leadership and economical support. The poor who in general were in least category of the society got fed of food and spiritual guidance. These Khankahs provide catering to egalitarian Sufis successfully spread their teachings of love, spirituality, and harmony. Suhrawardi contributed a lot to the concept of Khanqah and its use for educational and social purpose. In fact in innovated the new roles of Khanqah and describes it in details. He believed that the advantages of established Khanqahs were great: firstly, they offered board and lodging to Sufis who were

Introduction

9

often without financial resources of any kind; secondly, the corporate life of a Khanqah provided an opportunity for individual members who shared a close relationship to exchange views and experiences. Finally, the proximity of life in Khanqah provided for a healthy rivalry between Sufis in the perfection of their morals and conduct. The Sufis of Bengal found the land full of Hindu saints, sadhus, sidhdha andsanyasis. In course of their missionary activities the Sufis met them and had religious conversations. They found the sidhdhas having the monotheistic belief. The personal contact with them made the Sufis aware of the religious values of the ancient Hinduism. Though their mode of preaching and practice differed from those of the Sufis' there was the scope for accommodating certain manners and customs in their own life. Likewise Chistias in Delhi the Sufi saints of Deccan's also made a unique contribution in the socio-cultural life of Karnataka. Sufis preaches Services to Society - which help in taking out the poor with main stream and providing support in social discriminations, and inequalities from contemporary society. Sufis welcome all people instead of any religious or social discrimination in their Khankahs. The Sufis could attract large masses towards them in Karnataka because oftheir simple life. They served the poor, the distressed and the down­ trodden. As Sufism was based on liberal principle it attained fame among the Hindu religionists and Sufi saints became equally respectable to the Hindus and the Muslims. They established khanqhas which played a key role in maintaining the moral balance of the society in Karnataka. Sufi saints contributed to the development art and architecture of Karnataka by constructing the khanqahs and mosques. Their patrons constructed the darghas and they have become a living tradition oflslam in Karnataka. Khawja Bande Nawaz dargha at Gulbarga is a classic example to art and architecture. The influence of Sufism is not only confined to religious harmony but it has also affected the Kannada language and literature. Folk songs such as Chakki-nama (song sung by women to accompany their work at the grinding-stone) and Charaka-nama (song sung by women to accompany their work at the spinning-wheel) formed because of Sufi influence. Likewise Sufis of Punjab contributed to the uplift of society by their love poetry based on the theme of mystical union with beloved as well as on social bondages in the way of spiritual love. In a consequence, it can be realized that Sufism is a harmonious heritage of Indian culture in many ways. Sufis extended the psychological and emotional contacts among different religions based on common needs ofreligious and spiritual development rather that exploiting theoretical or philosophical demarcation. The common medium of expression or dialogue was needed for this task so it led to the use of Hindi words and ultimately gave birth to the Urdu language. One of the notable contributions of Sufism is the origin of Urdu which is composed of the words from many languages of Indian and foreign origin. Urdu is the only language which reflects the spirit of unity in diversity and it is the language of pure Indian Origin earlier known as Zaban-e-Hindavi. (Language ofHindustan).

10

Regional Sufi Centres in India

Amir Khusraupopularly known as 'The Parrot of India' (1Uti-e-Hind) because of his fluency in speaking Hindavi. The idea of the brotherhood and equality among its adherents powerfully appealed to the native Indians. The Sufis set a high standard of morality and discipline before the public. They raised their voice against vices as gambling, drinking wine, and slavery which influenced the general Indian population and maintained the social equilibrium from the regional centres of Sufism in different parts of India from Kashmir to Deccan and from Gujarat to Assam. The present volume, Regional Sufi Centres in India: Significance and Contribution contains of nine research papers on various themes of Sufism, flourished in the different regions of India since eleventh century onwards. All these papers are written by learned scholars, which extensively discussed regional Sufi centres in India, based on the rigorous scientific research. The first chapter ofJibraeil is on Sufi-Bhakti Saints and their Contributions in the Making ofRegion in Medieval Rajasthan, discusses the role of Sufi and Bhakti saints in a region particularly Nagaur, where Sufi shrines are attracting the others every day in general and on the occasion of Urs in particular while same time Bhakti saints attracted the masses towards them with their social works. Through this work it is being highlighted that the teachings of the Sufi and Bhakti saints particularly Sheikh Hamiduddin Nagauri and Sant Jambhoji, two celebrated saint of the same region had a great impact on the people of different social strata irrespective of religion, caste and creed. Similarity of these two saints (follower ofNon-Violence and Vegetarian) is example to make the healthier society and good atmosphere even day today life. Interestingly he explained in his work that the gathering of a large number of people in and around the seat of the dargah and the baithak of the Sants'gave boost up to the new settlement. Meaning thereby, Sufi-Bhakti saints played a noteworthy role in the emergence and flourishing of urban centre in a region of the country. AleemAshrafKhan's chapter give us a detailed account ofMedieval Delhi, with reference ofFawaidul-Fawad, Malfoozat (Sufi literature) ofHazrat Nizamud Din Aulia. Through his writing, he had highlighted the medival Delhi. A.K. Chaturvedi 's chapter speak on The Concept ofSufism in SantDarshan Singh :s­ Manzil-e-Noor. He has given a biographical account of the life and teachings of SantDarshan Singh, a renowned Saint of 201h Century India. He disclosed many new faces of the scholarly contribution ofSantDarshan Singh particularly in relation to his SahityaAcademy award winning anthology 'Manzil-e-Noor, a Book on 'Sufi Mysticism' in 1971. According to him Qutub Shah, a medieval Urdu Poet, was the first scholar to initiate Sufi Poetry in Urdu Literature and after passing through MirzaMazhar, Ghalib and Iqbal, reached to Darshan Singh who was probably the last to preserve and sustain this tradition in Urdu Literature. Darshan Singh wanted to become an Engineer but his spiritual teacherSawan Singh, the founder ofRaddha Swami Satsang Beas, instructed him to read and learn Persian to study Sufi Mysticism. This migration brought a tremendous

Introduction

11

change in his spiritual thinking and he could be able to compose five renowned books on Sufi Poetry.His chapter revived the need of study the language in which original book is composed in order to understand the actual thoughts of the author. Musak Rajjak's chapter A History and Migration of Naqshbandiya from Central Asia to Aurangabad Deccan discussesthe Sufis migration and their :flourishing values in the Deccan region of Indian in Medieval period. It has also provided with the photos of burial place ofBaba Shah Palangposh,(Mazar) and Baba Shah Mussafir, both shrine of Naqsbandiyasilsila of Sufism. Abdul Matin discusses in his chapter on Reformation and Vemacularization ofSufism in Bengal: Understanding the formation of 'Silsila- e-Furfura Sharif' in West Bengal. In his exploration the Sufism has always been an important and popular concept in Bengal, especially among the rural Bengali Muslims. Sufism has arrived in the land of Bengal way back in 13th century and spread the message oflslam. The form of Sufism in Bengal is quite distinct because of the socio-cultural and geographical milieu of the region. The growth of Islam in Bengal has actively linked with the expansion of agriculture and Bengali Muslims are overwhelmingly concentrated in rural Bengal. He also take up the Sufism, has encounter with reform movement in the late 19th and early 20th century Bengal under the leadership of very prominent and popular Sufi saint namely Pir MaulanaAbu BakrSiddique (1859-1939). He played an important role not only in re-defining and reformation of the concept of Sufism in Bengal but also in popularizing among the rural non-literate Bengali Muslims using 'Bengali' language as a tool to reach out among the rural masses.He further argued that Pir Abu Bakr was the founder of the 'Silsila-e-Furfura Sharif' in erstwhile Bengal, which included Assam, Tripura, parts ofMeghalaya and present Bangladesh. Furfura Sharif situated in the district of Hooghly (West Bengal) and considered one of the most important Sufi orders cum pilgrimage centres in South Asia. This particular Sufi order has huge influence among the life of rural Bengali Muslims. Matin further discussed the role of 'Furfura Sharif' in the reformation and vernacularization of Sufism in Bengal. Surayia Gull's chapter is on Communal Harmony and the Mystical Thought'. She has given a detailed account of communal harmony in India by the long lasted efforts of Sufi Saints in different parts ofIndia. The contribution of Indian Sufis to society lies in their sincere and dedicated struggle to find a unity for the heterogeneous elements that make up its totality. She also emphasized that Indian culture is a blend of various civilizations and even Ram, Krishna and Buddha were the messengers (Prophets of God) in different times and areas. Mysticism is the soul of every religion. She has described the services of the Sufis as Amir Khusrau and Shah Niyaz Ahmad ofBareilly for establishing the cultural and spiritual harmony among the Hindus and the Muslims.

12

Regional Sufi Centres in India

SaifullahSaifi's chapter Amir Khusrau: A link between the court and the Khanqah speaks on life and contributions ofAmir Khusrau. Amir Khusrau made an excellent attempt to create a link between Court andKhanqah. He beautifully managed both these tough jobsthrough his original work. He had loved for the king as well as for the Khanqas. He has nicely summarized the great ideas of Poet Amir Khusrau. He successfully pointed out the major and influential message of secularism and cosmopolitanism still carries great importance in the contemporary World. Zainul Abid chapter is on Sufi-Scholarly Impact of 'HadramiSayyids 'in Malabar is which provides a detailed account of regional Sufi centers especially in Malabar region and their social contribution. Abdullah M. Chishti's chapter on the Politics and Pity in troubled Times: MirzaMazhar Jan-i-Janan and His Age. He has painted a beautiful word picture by his description of the time ofgreat 181h century Sufi Mirza Mazhar who is known for his great efforts to bridge the cultural and social gap in contemporary Indian society. His Khanqahis being visited by all sections of the society without any distinction ofreligion and caste. Mirza Mazhar streamlined the traces ofAlberuni, Khusrau and Nizamuddin Aulia who included Hinduism in his philosophical discourses for cultural harmony. These regional centres of Sufism have made it a spiritual force till today, a part of India's multifaceted ethical and cultural landscape. The present book brings glowing accounts with different chapters dealing with a particular area. Sufi regional centre in India contributed to peaceful coexistence between Hindus and Muslims and gave emphasis to Khidmat-e-Khalq(service to humanity) and spread a progressive social message for the rich to look after the poor. In this present volume the respective authors have discussed some ofthe regional Sufi Centres in India and their social contributions.

References 1

Mohammad Habib, Life and Works of Hazrat Amir Khusrau of Delhi, Aligarh, 1927.

2

K.A. Nizami, Tarikh-i Mashaikh Chisht, 2 Vol., Idarah-I Adbiyat, Delhi, 1980; 1984; Some Aspects of Religion and Politics in India during the Thirteenth Century, Idarah-I Adbiyat, Delhi, rpt., 1978; 'Naqshbandi Influence on Mughal Rulers and Politics', Islamic Culture-39, 1965; 'The Sattari Saints and their Attitude Towards the State', Medieval India Journal­ ] ,no. 2; 'Khanqah in Medieval India', Studia Is Iamica, VIII, 1957; 'Mystic Ideas of Iran and their Impact on Sufi Thought and Traditions in India', in State and Culture in Medieval India, Adam Publishers, Delhi, 1985.

3

Annemarie Schimmel, Mystical Dimensions of Islam, Chapel Hill: University ofNorth Carolina Press, 1975.

Introduction

13

4

S.A.A. Rizvi, A History ofSufism in India, 2vol. Delhi, 1978, 1983.

5

Yohanan Friedman, ShaykhAhmad Sirhindi- an outline ofhis thought and a Study of his Image in Eyes of Posterity, Monstreal: McGill University Press, 1971.

6

Bruce Lawrence, Notes from a Distant Flute: Sufi Literaturein Pre-Mughal India, Imperial Iranian Academy of Philosophy, Tehran, 1978; 'Sufism and the History of Religion', Studies in Islam, Vol. XVIII, nos. 3-4, July­ October, 1981; ' Islam in India : The Function of Institutional Sufism in the Islamization of Rajasthan, Gujarat and Kashmir', Contribution to Asian Studies, Vol. XVll, Lieden, E.J. Brill, 1982; 'Indo-Persian Tazkiras as Memorative Communications', in Beyond TUrk and Hindu, ed. David Gilmartin and Bruce Lawrence, India Research Press, Delhi, 2002.

7

lqtidar Husain Siddiqui, 'Resurgence of the Chishti Silsila in the Sultanate of Delhi during the Lodi Period- A.D. 1451-1526', Islam in India, Vol. 2, ed. Christian W. Troll, Delhi, 1985; 'The Pir and Murid: A Case Study ofthe Sufis of Suhrawardi Silsilah in India during the Thirteenth and Fourteenth Centuries', Hamdard Is/amicus, Vol. XXI, no. 3, July-September, 1998; 'The Early Chishti Dargahs', Muslim Shrines in India, ed. Christian W. Troll, Oxford University Press, Delhi, 1989.

8

Quoted in Hasan Shushud, Master ofWJSdom of Central Asia, tr. From the Turkish by Muhtar Holland (Oxford: Coombe Springs Press), 1983, p . 4

9

Mohammad Ishaq Khan, Biographical Dictionay ofSufism in South Asia, Manohar, 2009 (Introduction).

10 In Sufism, denotes the continuity of spiritual descent from the Prophet, may be translated as "(religious) order" or "spiritual genealogy". 11 Chishtiyah, Muslim SUfi order in India and Pakistan, named for Chisht, the village in which the founder of the order, Abillsl;laq of Syria, settled. Brought to India by KhwajahMu 'in-ad-DinChishti in the 12th century, the Chishtiyah has become one of the most popular mystical orders in the country. (bttp://www.britannica.com) 12 Tara Chand, Influence of Islam on Indian Culture, (Allahabad, 1963), p. 176. 13 K.A.Nizami, State and Culture in Medieval India, Delhi, 2000, p. 159. 14 Ibid 15 Shihabuddin Iraqi, Bhakti Movement in Medieval India, (Aligarh, 2009), pp. 249-50.

14

Regional Sufi Centres in India

16 Nizami, State and Culture in Medieval India, p. 239. 17 Shaikh Muhammad Abdul Haq Muhaddas delhvi, Akhbar ul Akhyar, Delhi 2004, p.295. 18 Zahurul Hassan Sharib, The Sufi Saints of the Indian Subcontinent, New Delhi, 2011 19 Gitanjali, Originally published, 1910 20 Richerd M. Eaton, The Rise ofIslam and the Bengal Frontier (1204-1760), Oxford Univ. Press: 1997, p. 71-72 21 Ibid, p.84-86 22 Enamul Hoque, Muslim Bengali Adab, Karachi: 1957, p.31 23 Sen, Kshitimohan, Bharatiye Madhyayuge Sadhanar Dharan, Calcutta, 1965, p.42-44 as quoted inA Historical Study ofFolk Islam in Bengal by Soumitra Kumar Sinha, 2015. 24 Sadul Islam, Banglar Hindu Musalman Sanskritik Oitijhya 0 Mishran, Kolkata, 2010, p.239

25 Saumitra Sen, Exploring Little Tradition-A Historical Study of the Folk Islam in Bengal, Kolkata,2005, p.69-73 26 Richard Maxwell Eaton, Sufis ofBijapur-1300-1700, Delhi: 1996, p.49-50 27 Ibid 28 Ibid, p.56-57 29 Ibid, p.56-57 30 Munshi Salahuddin, Muslim Monuments of Gulbarga: A Cultural Study (14th Century A.D. to 17th Century A.D.), Dharwad,Karnataka University, 1997,p.349 31 Sarojini Devi Konduri, Religion in Vljayanagara Empire, New Delhi, 1990, P.49 32 Maruti Kamble, , 'Sufi Saints In Kamataka', International Journal ofSocial Sciences and Humanity Studies, Vol3, No 1, 2011 ISSN: 1309-8063, p.03 33 Suryanath Kamath, (Ed.), Karnatcika State Gazetteer, Belgaum District, Bangalore: Government ofKarnataka, (1987), P.912 34 Muslim Monuments ofGulbarga, p. 356 35 Fakir Muhammad Katpadi, Sufi Mahileyaru (Kannada), Bangalore, (20 10), p.78 36 Bronstein Dana, A Study of Dargah and Sufi Culture of Hyderabad, Telengana, University OfHyderabad, 2010, P.15-20 37 Satish Chandra, History ofMedieval India, Delhi, (2007)

Introduction

15

3 8 Enamul Haque, Muslim Bengali A dab, Karachi, 1957, p.28 39 Annemarie Schimmel, Mystical Dimensions ofIslam. Chapel Hill: Univ. ofNorth Carolina Press,1975, p.347 40 Najmeddin Razi, Me~ad al-'ebad men al-mabda' ela'l-ma'ad, Edited by Mohammad-Amin Riahi, (first published by Bongahe Tatjome va Nashre Ketab), Tehran, 1973 41 Rizvi,A History ofSufism in India, Vol. I, Delhi,. (1978), P.88 42 Tamizi, Sufi Movements in Eastern India, Calcutta: 1996, p. 143 43 Maru.ti Kamble, Sufi Saints in Karnataka, in International Journal of Social Sciences and Humanity Studies Vol 3, No 1, p.244. 44 Kamble, Sufi Saints In Karnataka, p.245.

1 Sufi-Bhakti Saints and their Contributions in the Making of Region in Medieval Rajasthan Jibraeil

Medieval period witnessed for the socio-religious movements in which Sufi and Bhakti saints, attempted to social harmonies relationship. The great saints of the period propagated human brotherhood that led to far reaching impacts on the social milieu. In this context many places of India benefitted in which Rajasthan is no exception. Rajasthan is known as a central place for its spiritual history. A large number of Sufi and Bhakti saints prospered in this state during medieval period. In this series there are a number of centres of attraction such as; Ajmer is the first followed by Nagaur, Ladnun, Fatehpur, Narhad, Sikar, Jhunjhunu, Singhana, Pall, Gagraun, Galiak.ot etc.It is noticeable that today, we stand at the threshold of caste and religious division, corruption and degradation of moral and social values. While Sufi and Bhakti saints played a vital role at different comers of the country in medieval time to bring the strife-tom society together. Their contributions made regions with an inclusive civilization in Medieval India including Rajasthan. The study of Sufism1 and Bhaktism2 is attracting the attention of historians. No doubt their role in spreading the message of love and devotion made them popular among different strata of people. A large number of people started to live together in and around the seat of the saints. Many of the areas about Sufis and Bhaktis have been studied by the scholars during the medieval society. As a result an enormous corpus of literature has emerged on various aspects

18

Regional Sufi Centres in India

related to the Sufis and Bhaktis. One of the most significant areas where the Sufi and Bhakti saints' contribution seems to be very effective is making the healthy socio-cultural environment to builds a region with healthy civilization particularly in medieval Rajasthan. For the sample study I am taking Nagaur and nearby areas where Sufis and Bhakti saints played a significant role in the field of the socio-cultural environment. This paper is divided into two parts one Sufis and their focus in N agaur; second Bhaktis and their works nearby said regions.

Nagaur had been a well-known centre of Sufis. It is said that it reaches at its peak regarding composite nature of culture during the period of Sheikh Harniduddin Nagauri (Chishti Silsila) and Qazi Hamiduddin Nagauri (Suhrawardiya Silsila). According to some scholars, two centres one Ajmer and second Nagaur were considered as the Kaba of Chishtiya Silsila. 3 The information about the Sufi saints and their activities in Rajasthan is available in abundance. They appeared in the region before coming of the Turks in India. They had started preaching activities on the western and northern outskirts of Rajasthan from the 8th century onwards. Among prominent Sufis who visited this desert region were Syed Roshan Ali, Syed Mohammad Tahir, Syed Anas Mashhadi and Hamiduddin Rehani in last decade ofthe eleventh century A.D.4 • They had visitedAjmer, Khatu, Didwana, and Nagaur respectively. Even after the conquest of India by the Turks, Sufism continued to :flourish at the different centres of the country. 5 It is very significant that during the course of invasion of Turks and expansion of missionary activities, Muslim traders, craftsmen and soldiers also settled down in and around Ajmer, Nagaur etc. also encouraged the construction of mosques, tombs and involved in the religious fairs. 6 The throng of the people in large numbers at a place played a constructive role in the process of urbanization. At initial stage the preference of the saints was to stay in remote areas (i.e. Khwaja Harniduddin Nagauri firstly settled down at Suwal, a remote area of Nagaur which gradually developed into a qasba) but later on their popularity made these areas more populous and thus gradually developed into a large townships and big urban centres. These large settlements attracted the attention of the traders and shop-keepers. Even the followers of the saints themselves adopted some trading activities for their livelihood, while Islam too accepted trade and commerce as a preferred profession. Sufi settlement gave it a further fillip. 7 Around there small trading activities were started and gradually big markets were developed

Chapter 1 Sufi-Bhakti Saints and Their Contributions in the Making ...

19

as the number of devotees increased and the settlement was expanded. Thus, the commercial enterprises, a prerequisite for sustaining any urban centres were embedded in the Sufi philosophy and catapulted the growth of urban centres. The regions where the Sufis established their Khanqahs, after their death (wafaat) their mazaars (mausoleum), attracted large number of people to flock to the town and cities, thus giving rise to urban population. 8 To this activities the centres transformed into prosperity and even today it is advantageous for those people who are directly or indirectly involved in this activities. Through this study our attempt is to highlight the role of Sufi and Bhakti saints in the making of the inclusive civilization especially in Rajasthan during medieval period. Apart from the residential houses for the laity, other constructions required by the growing population consisted of reservoirs, bazaars, mosques, sarais, building tanks, wells, hospitals, madarsas, maktabs, gardens, streets and other works of public utility.9 Similarly, the communication system, both by road and if possible by the river, would have to be improved, linking the town with other major urban centres of the region. 10 The urban course of development was also affected by the extent to which the kings wish to invest in a particular town. 11 Akbar left Ajmer and started his journey towards Nagaur after wishing the Dargah of Khwaja Moinuddin Chishti on November 3, 1570 (Friday 4 Jamadi ul Aakhir, H. 978) 12 • After the journey of 12 consecutive days finally Akbar reached at Nagaur on November 15, 1570 (Wednesday 15 Jamadi ul Aakhir H. 978)_13 He was welcomed at Nagaur by Khan-1 Kalan Mir Mohammad who also organized a Lunch (BhoJ) in the respect of Akbar14 • The Emperor participated his bhoj and gifted him. Meanwhile, Emperor saw a talab. The people of the area had requested to emperor Akbar and said that the affluence and delight of the villages of N agaur are depend on these three talabs where as one of them is Kayadaani presently called as Gilani or Ginani talab 15 • Akbar issued an order to clean and renovate all the water structures of the qasba. Later on, Ginani tank was reconstructed by Raja Rai Singh Rathore, elder son ofRao Amar Singh Rathore 16 • Second was Shamshi talab repaired by the order of Akbar17 • Third was Shakkar talab, originally was known as Kukkurtalab 18 • It has its own history which is explained in details by M.H. Siddiqui in his work on Nagaur. 19 We have surveyed this talab and the other monuments which are erected on the bank of this very large tank. The visit of the rulers (especially Akbar) to Nagaur, the town benefited the people settled around it. He initiated construction activities in dargah and outside it. Large numbers of buildings were constructed by his order.

20

Regional Sufi Centres in India

This created employment opportunities for large number of city-dwellers. Artisans, masons, building workers, water-carriers and stone-cutters that got employment. Employment opportunities also attracted large number of craftsman and skilled labours from outside qasba. This had enlarged the urban population of the city. At the same time the qasba was a prominent religious centre for the Jain while from very early times, even after the establishment of the Muslim rule, the activities of Jainism continued and constructed Jaina temples over there. People of this region were vegetarian.20 With the Turkish conquest of Nagaur, the influence of Islam is also noticed. The famous saints Rehani, Sheikh Hamiduddin Nagauri and Qazi Hamiduddin etc., resided at Nagaur and propagated the teachings of love and devotion.21 Many people were attracted towards the faith and converted to Islam. Prominent among them was RaiBisala, a feudatory of Prithviraj-ill. After his conversion, he also built a mosque22• In the subsequent periods, several mosques were constructed.23 Its location on the Mughal highway and many trade routes also proved favourable for its growth in urban centre. A significant example is explored. A trader ofNagaur carried mustard (sarso) from Nagaur and sold it to Multan and further carried cotton from Multan which sold to Nagaur. The importance of that particular trader is also mentioned in the Persian sources that was involved as a mediator for the correspondence between Sheikh Bahauddin Zakaria Suhrawardi ofMultan and Khwaja Hamiduddin Chishti ofNagaur.24 This information proves that Nagaur was connected with Multan by trade route. Besides this, many more routes were extremely important both concerning battles and trading point of views which were passing through Nagaur. A route from Delhi to Malwa was attached with Gwalior and Nagaur.25 These trade routes were helpful in the growth of both internal and external trade of Nagaur and Ajmer during the medieval period. It was because of trade routes that the traders could frequently move with their goods, not only at the seats of Khwaja Hamiduddin Nagauri of Nagaur, Khwaja Moinuddin Chishti of Ajmer but other parts of Rajasthan as well as India. Apart from this, following are the important Sufi saints who either visited permanently settled at Nagaur and other centres of Rajasthan.26

Qazi Hamiduddin Nagauri He was the founder of Suhrawardi Silsila in the areas of N agaur. He was an eminent scholar, appointed as Qazi, by Mohammad Ghori, was the first Qazi ofNagaur, continued on his post till the end of the reign oflltutmish27 •

Chapter 1 Sufi-Bhakti Saints and Their Contributions in the Making ...

21

After the death of Iltutmish, Qazi, finally, shifted to the Khanqah of K.hwaja Bakhtiyar Kaki in Delhi, died and buried here on November 1246 A.D.28 • Even today the existence of Suhrawardiya Silsila is present at Mohalla Suhrawardiya and at village Rohel Qaziyan near Nagaur. 29

Sufi Sheikh Hamiduddin Nagauri (Siwal or Suwali) He was an eminent scholar and murid of Khwaj a Moinuddin Chishti, appointed at N agaur for the preaching of Chishtia Silsilah. 30 He passed almost the whole of his means of subsistence being a plot of land about the size required for pitching a tent. The Sheikh cultivated this himself by a scientific and intensive way, but did not desire anything more than what the land produced.31 He was very much involved for providing education to the persons residing inNagaur and out of it. Sultan of Bengal, Ghiyasuddin (1367-1373) took education from him.32 Thus, the murids and the family member of Chishtia Sufi Hamidudd.in Nagauri continued preaching of that Silsila at N agaur and out of that place, during the period of Mughal's and even continued later. It is interesting to note that he was known for his highly objective and articulate conversation in which he never used any discussion on the material life and always taught the ways of earning the blessing of God. He had lived a highly miserable life. He had only one bigha of land which he used to cultivate to earn his livelihood. He lived in very simple house made of mud33 • In his house he domesticated a cow to use her milk for his familf4 • The rest of the land and property was given to the poor. It is said that the Sheikh used to live a life of a simple Indian Farmer. His wife bibi K.hadija was also a religious, pious and kind lady like her husband. There is a famous history that one day the Sheikh was offered some gift by Malik Hamja, the governor ofNagaur, but Sheikh declined the offer. Governor informed to Sultan Iltutmish. Thereafter, the Sultan sent a gift of 500 silver tanka and one village to the Sheikh, he again denied this offer despite the fact that the time was very severe and worst for the both husband and wife. It seems highly impressive to learn that when the Sheikh asked his wife about her opinion regarding the gift, she replied that he should not accept the gifts which might jeopardize their devotion and saintliness. The Sheikh became happy to know of her firmness and of course rejected the preferred gifts35 • The Sheikh is also reported to have never taken meat in his food and remained a strict vegetarian throughout his life. He even forbade his disciples from offering meat preparations for the blessing of his soul in Fatiha after his death. He even prohibited his disciple to purchase meat from the butcher's shop for Fatiha. This seems

22

Regional Sufi Centres in India

that he was a firm believer of non-injury and did not like to kill innocent animals for food. 36 He respected all the religions including Hinduism and had a perfect understanding of Hinduism. He used to love all the people of all the religions and address certain Hindu as Wali (friend of God). 37 Sheikh Fariduddin Nagauri

He was the grandson of Sheikh Hamiduddin Nagauri who died in Delhi during the reign of Mohammad-bin-Tughlaq.38 Khwaja Hussain Nagauri

He was one of the descendant of Sheikh Hamiduddin N agauri, visited the court of Sultan Ghiyasuddin (A.D. 1469-1500) of Malwa to see the heir of the Prophet. During his return journey, the Sultan offered a huge amount which the Sheikh reluctantly accepted but spent the whole amount in the construction of the mausoleum of Khwaja Moinuddin Chishti of Ajmer and Khwaja Hamiduddin Nagauri of Nagaur. Sheikh Ahmad Khattu In spite of Chishtia and Suhrawardiya, Maghribi Silsila was also established in a pargana Bara Khattu in Rajasthan. Its founder was Baba Sheikhlshaq Maghribi, who was related to the African community and settled at Khattu.39 He, as a boy received instructions from Baba Ishaq and lived there with him for a number of years, Baba lshaq died and was buried in a grave which was dug during his illness under his own supervision.40 Sheikh Ahmad set out on pilgrimage to holy places in Arabia, Macca (for HaJ) Iraq and Iran. He travelled to Arabia and stayed at Madina, after that returned to Delhi during the reign of Firoz Shah Tughlaq. From Delhi, he went to Khattu again and finally, he settled at Sarkhej in Gujarat on the request of Zafar Khan, the Sultan of Gujarat. 41 Here he died and was buried. His Maqbara was constructed by Sultan of Gujarat.42

II N agaur was not only the famous centre for Muslim Sufi saints but also became highly popular primarily for the Jains, a vegetarian community and later on for the Hindu Bhakti saints. The most important Bhakti saint of Nagaur was Sant Jambhoji. He was the contemporary of Sheikh Hussain

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Nagauri during Mohammad Khan, the governor ofNagaur. There is adequate reference about him that Sant Jambhoji had cordial relations with the people and the contemporary rulers of Rajasthan.He was born in a Parmar clan of Kshatriya caste in V.S. 1508/A.D. 1451, at a village Pipasar in Nagaur43 while died at Lalasar, in Bikaner in V.S. 1593/A.D. 1536, after that his funeral performed at a village Talave in Bikaner. His collections of sayings are compiled and called Shabdvaani. The greatest contribution of the Sant Jambhoji was that he established a famous sect in V.S. 1542/A.D. 1485 is called Bishnoi Panth. He also made a code of conduct for the Bishnoi Panth which is more or less still being followed by the followers of this Panth. In his social ambit he had served the people like the servant of real Bhakt, and did a number of social works. He was a very kind hearted person. His one of the work is famous that when in A.D. 1485 a famine occurred in the Marwar region and forced the people to migrate from the place44 • In the meantime Sant Jambhoji came to act as 'Messiah ' for them and helped them to survive the adversity by providing the food and shelter, whatever, possible by him and his followers 45• In his social contribution, he has done a lot of woks for examples; in the second half of the 15th century, he had constructed water-body (pond) at Phalodi, in Jodhpur. This pond presently is known as Jambhsar (Jambh Sarowar) 46 • He also constructed a water-reservoir called Vishnu Pond at Sauhjani in Muzaffarnagar.47 A well of sweet-water was also constructed by Jambhoji when people were being faced scarcity of water in desert Rajasthan48 • He is also known for the conservation of Plants and caring of the animals. He had promoted plantation particularly in desert region of Rajasthan. He strictly had forbidden cutting trees in any circumstances. He himself involved in plantation and protected cattle and prohibited killing of animals in such areas. The saint had succeeded in making the kings or Rajas to agree upon not killing the animals. Thus, the saint had made the rule of non-killing of animals as obligatory upon the Bishnois. The Sant Jambhoji had said that giving protection to cows and other animals' special favour of God can be earned.49 Above is a noteworthy survey of the Sufi and Bhak.ti activities in Medieval Rajasthan, in which we explored many rural-urban centres where Sufi shrines are attracting the others every day in general and on the occasion of Urs in particular. While same time Bhakti saints attracted the mass towards them with their social works. Through this survey, we are in position to say that the teaching of the Sufi and Bhakti saints particularly Sheikh Hamiduddin Nagauri and Sant Jambhoji, two celebrated saint of the same region had a

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great impact on the people of different social strata irrespective of religion, caste and creed. Similarity of these two saints (follower ofNon-Violence and Vegetarian) is example to make the healthier society and good atmosphere even day today life. Gathering of a large number of people in and around the seat of the dargahand the baithak of the Sants gave boost up to the new settlement and :flourished as a socio-cultural region in Medieval Rajasthan. Around which small trading activities were started and gradually big markets were developed as the number of devotees increased and the settlement was expanded. Even the Shrines flourished much when any king or reputed nobles were visiting the Shrines. In this regard Akbar's visit at Ajmer and Nagaur is the finest example. At the occasions of (urs) and the muharram large number of pilgrims from outside also gave impetus to the trading activities. Regular visits at the baithak of the Sants also expand the settlements. The devotion of the Mughal rulers, local zamindars and local Rajas towards the saints also played a significant role in the development of a place into urban centre. Their construction activities created employment opportunities for different kinds of people. Large number of skilled and unskilled workers gathered there and enlarged the population. Lastly, these centres became the place of love and affection. Adoption of local customs and traditions by the saints also played an important role in promoting the concept of peace, equality, fraternity, brotherhood and cultural pluralism, which also became an important factor for the expansion of the Sufi and Bhakti are as in the urban centres and to make region healthy in Rajasthan.

References 1. Saiyid Athar Abbas Rizvi, A History of Sufism in India, Vol. I, MW1Shiram Manoharlal, New Delhi, 1978., K. A. Nizami, Some Aspects of Religion and Politics in India during the Thirteenth Century, Idara-i-Adabiyat-i-Delli, Second Edition, Delhi, 1974. Iqtidar Husain Siddiqui, Mughal Relations with the Indian Ruling Elite, Munshiram Manoharlal, New Delhi, 1983. His article 'Sufis and Sufism in Medieval India: Analysis of Modem Approaches', published in Sufism and Bhakti Movement Eternal Relevance, edited by Hamid Hussain, Manak Publication, 2007. Richard M. Eaton, The Rise ofIslam and the Bengal Frontier 1204-1760, Oxford University Press, Delhi, Third Impression, 2002. Mohd. Mujeeb, The Indian Muslim, Me Gill-Queens University Press, Montreal, 1967. Carl W. Earnest and Bruce B. Lawrence, Sufi Martyrs of Love: Chishti Sufism in South Asia and Beyond, Palgrave Macmillan, New York, 2002. Simon Digby, 'Sufi and Bhakti Compositions and Linguistic lndigenization' published in Sufism and Bhakti Movement Eternal Relevance, edited by Hamid Hussain, Manak Publication, 2007. Refaqat Ali Khan, 'Sufis of Rajasthan-Inter-Community Co­ existence', published in Sufism and Bhakti Movement Eternal Relevance, edited

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by Hamid Hussain, Manak Publication, 2007. Harbhans Mukhia, 'Sufism and Bhak.ti Movement and the World of History', published in Sufism and Bhakti Movement Eternal Relevance, edited by Hamid Hussain, Manak Publication, 2007. S.M. Azizuddin Husain, Sufis and Communal Harmony, published in Sufism and Bhakti Movement Eternal Relevance, edited by Hamid Hussain, Manak Publication, 2007. 2. The historians to have worked first on the Bhakti Movement in India were RG. Bhandarkar and R.C. Zaehner, who tried to show that the movement was indigenous in character; IrfanHabib, 'The Historical Background of the Popular Monotheistic Movement of the 15th-17th Centuries' in Bisheshwar Prasad ( ed.), Ideas in History, Bombay, 1969. Hamid Hussain, S~m and Bhakti Movement Eternal Relevance, Manak Publication, 2007. 3. Padmdhar Pathak, 'Qazi Hamiduddin Nagauri' an article in D.B. Ksheersagar and Nawal Krishn edited Nagaur Ka Rajnitik Aur Sanskritic Vaibhav, op. cit., p. 64.

4. Khaleel Tanveer,'Nagaur Ke Sufi Aur Unka Yogdan', in Nagaur Ka Rajnitik Aur Sanskritik Vaibhav, edited by D.B. Ksheersagar and Naval Krishan, op. cit, p. 75. [He cited Ifazat-i-Hamdi (Urdu), p. 7: But still needed verification of the dates]. 5. Neeru Misra, Sufism: The Social Bond in Medieval IndiaAn Introductory Article of Sufis and Sufism, edited by Niru Mishra, Manohar Publication, Delhi, 2004, p. 17. 6. G.N. Sharma, Rajasthan through the Ages, Vol. -11, Rajasthan State Archives, Bikaner, 1990, pp. 337-38. 7. Neeru Misra, Sufism: The Social Bond in Medieval India, op. cit., p. 19. [The Prophet Hazrat Mohammad (PBUH) himself had interest in trade and before his mission, when he was at 12 gone to Syria for trade with his uncle. A trade and commerce has found wide recognition in Islamic and Sufi literature]. See Jibraeil, 'Nagaur: A Trading Junction in Medieval Rajasthan', published in a proceeding entitled History ofMarwar prior to Rao Jodha, edited by Mahendra Singh Nagar, Published by Rajasthani Granthagar, Jodhpur, 2011, pp. 215-226. Another article of Jibraeil, 'Contribution of Sufis in the Growth of Urban Centres in Rajasthan during the Eighteenth Century', published in a proceeding entitled Sufi Movement in Rajasthan, edited by S.M. Azizuddin Husain, Published by Idarah-i-Adabiyat-i-Delli Delhi, 2007, pp. 62-75. 8. M.A. Khan, 'Sufis and their Contribution in the process of Urbanization', an article in Sufis, edited by NeeruMisra, op. cit., p. 93. 9. H.K. Naqvi, Urbanization and Urban Centres under the Great Mughals, IIOAS, Simla, 1972, pp. 5-8. lO.Ibid. 11. Ibid., p. 9. See Jibraeil, 'A Study of Towns Enroute from Agra to Ajmer Based on the Akbarnama ', in a Journal Juni Khyat, edited by B.L. Bhadani, Marubhumi

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Shodh Sansthan, Sridungargarh (Bikaner), 2011, pp. 85-95. Also see articles of Z.A. Khan, 'In Pursuit of Mughal Highways: A Study of Road Alignments Based on the Kos Pillars', published at the 451h Session of lliC, Annamalai, 1984, pp. 320-329. 12. M.H. Siddiqui, Madhya Kaleen Nagaur Kaltihas (Book in Hindi), Jodhpur, 2001. pp. 83-84.

13. Ibid. 14. Ibid. 1S. Other two talabs were Shams and Kukur (latter Shakkar) talab. The people of the area also explained to the emperor that many of the people migrated from their houses those were living near these talabs due to scarcity of water because almost all these tanks had been filled up by the sands.

16. M.H. Siddiqui, Madhya Kaleen Nagaur Kaltihas, op. cit., pp. 273-74. 17. Ibid., p. 84 18. Ibid. 19. Ibid. 20. K.C. Jain., Ancient Cities and Towns of Rajasthan, op. cit., p. 247. 21. Ibid., pp. 249-50 22. Our survey team could not find out the mosque of RaiBisal while still we are trying to explore its location. 23. K.C. Jain., Ancient Cities and Towns of Rajasthan, op. cit., pp. 249-50. 24. K.A. Nizami, Some Aspects of Religion and Politics in India during the 13tlt Century, op. cit., p.180 and comments no. 4. 2S. Yahya-bin Ahmad, Tarikh-i-Mubarakshahi, pp. 34,166,193,217. G.N. Sharma, Rajasthan Studies, p. 163. G.N. Sharma, Social Life in Medieval Rajasthan, p. 323. (Quoted by M.H. Siddiqui, Madhya Kaleen Nagaurka Itihasop. cit.) 26. Khalil Tanveer, 'Nagaur Ke Sufi Aur Unka Yogdan' in proceeding of Nagaur Ka Rajnitik Aur Sanskritik Vaibhav, op. cit., pp. 75-79. According to Refaqat Ali Khan, Nagaur produced several eminent Sufi Scholars and saints and this city known for seven Hameeds such as; (z) Hameeduddin Rehani-His Shrine is situated near Bakhatsagar. He constructed a building which even today existed at Nohars of Oswals in Nagaur. It is believed that he came to Nagaur during the reign of Raja Prithviraj. His followers were Hindus and Muslims. His religious identity was disputed at his death like that of Sheikh Kabir (iz) Hameeduddin Maghrabi-Many miracles are associated with him. His grave is on the bank of the dargah of Khwaja Hameeduddin Nagauri (iiz) Hamududdin Khai-His grave is situated outside Mahi gate. (iv) Hamiduddin Sa-His grave is situated outside the compound of Suharwardian. (v) Hameeduddin Khasa-His grave is situated adjacent to the shrine ofHazrat Zaheeruddin (vz) Qazi Hamiduddin-He

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was a contemporary of K.hwaja Moinuddin Chishti, belonged to Suharwardiya order. He loved music, typical of Chishtiaints. He died at Delhi and was buried there at the shrine of Bakhtiar Kaki and (viz) K.hwaja Hamiduddin Nagauri called as Sultan-ut-Tarikin. For details see article of Refaqat Ali Khan, 'Sufis of Rajasthan-Inter-Community Co-existence', published in Sufism and Bhakti Movement Eternal Relevance, edited by Hamid Hussain, Manak Publication, 2007, pp. 84-85. 27.1bid., and M.H. Siddiqui, op. cit., pp. 227-230. 28. Ibid. Cf. Ain-1 Akhari, Part-III, p. 367. 29. Ibid., pp. 230-31. 30.1bid. 31. Mohammad Mujeeb, The Indian Muslims, London, 1967, p. 151. [When the governor of Nagaur requested the Sheikh to accept a gift in cash and a grant of rent free land, for cultivation, of which he would make an arrangements. The Sheikh refused. The governor mentioned the matter to the Sultan and was asked to press the Sheikh to accept 500 silver tankas and the grant of a village. When the governor come with this offer, Sheikh said nothing and went inside his house, he told his wife about the Sultan's offer. His wife suggested him to reject this offer, while she had nothing with which to cover her head. Sheikh was overjoyed at this reply and went out and told the governor that he would not accept the Sultan's offer]. 32. K.haleel Tanveer, op. cit., pp. 76-77. 33. M.H. Siddiqui, op. cit., p. 233. 34. Surur-us-Sudur, p.14 (MS), M.A.L., AMU, Aligarh. [it is noticeable that when today a section of the society is demanding to protect cattle particularly cow, while Sheikh HamiduddinNagauri in 13th century was involved to domesticate the cow). 35. Siyar-ul-Auliya, pp. 264-65. (MS), M.A.L., AMU, Aligarh. 36. Surur-us-Sudur, p. 9 (MS), M.A.L., AMU, Aligarh 37. Yakub Ali Khan, Sufi Movement in Rajasthan in Medieval Period, p. 92. Unpublished Thesis kept in M.A.L., AMU, Aligarh. 38. M.H. Siddiqui, op. cit., p. 233. 39.1bid., p. 247. For more details see, K.A. Nizami, 'Sheikh Ahmad Maghribi As a Great Historical Personality of Medieval Gujarat', in Medieval India, Vol. III., All the relevant chapters. 40. K.A.Nizami, op. cit., p. 242. 41. Ibid., pp. 242-251. 42. M.H. Siddiqui, op.cit., pp. 248-49. 43. Krishnalal Bishnoi, Guru Jambhoji Avam Bishnoi Panth Ka Itihas, Sambhrathal Prakashak, Hissar, 2000., p. 50.

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44. Shabram, Jambhasar, Part-1-2, Prayag, 1978, p. 221. 45. Ibid., p. 239. 46. Surya Shankar Pareik:h, Jambhoji Ki Vaani, Vlkash Prakashan, Bikaner, 2001. P. 80. 47.1bid. 48. Swami Brahmanand, Sri Jambhdev Charitra Bhanu, Kanpur, 1938, p. 212. 49. Swami Sri Ramdasji, Sabdvani Jambh Sagar, Prayag, 1976, Shabad-66.

DOD

2 Medieval Delhi, Hazrat Nizamuddin Auliya and Fawaidul Fowad Aleem Ashraf Khan

I must acknowledge the services of great Chishti Sufi Hazrat Nizamuddin Auliya popularly known as Mehboob-e-1/ahi (1244-1325 A.D.) to trace some instances of universal brotherhood and humanistic traditions from the table talks (Malfuzat) of Hazrat Nizamuddin Auliya preserved in the celebrated Book Fawaidul Fowad, which is collected by his disciple Hasan Sijzi Dehlavi. This is a Persian source through which one can tap the social and cultural conditions, social milieu and the way of training of this great Sufi. His Khanqah in Delhi was a place of people from different walks of life mostly villagers, scholars, ill literates, rich and poor as well. Hazrat Nizamuddin Auliya was also popular by some very meaningful titles like Mehboob-e-Ilahi and Tabib-e-Dil (Healer of the heart). Before discussing about the text of Fawaidul Fowad it is necessary to look some relevant facts regarding this presentation. According to the author of the celebrated work Qiwamul Aqaid: "In Delhi, there was a khanqah which within the political confines of Sultanate, though was not a part of the Delhi Empire. In the midst of the world of ceaseless political and military activity, it stood like an oasis of love. The writ of the sultan did not run here and could not interfere with its functioning; neither could its inmates to be forced to serve the government, nor persuaded the presiding saint to visit the court. A serene spiritual atmosphere pervaded that it's free from the contamination of political life. Both high and low rubbed their

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shoulders here; the spy ring of the sultan could not encircle it. It was a world itself'1 This was the Khanqah of Shaikh Nizamuddin Auliya. The Shaikh had taken upon himself the stupendous task of inculcating in people, respect for moral values and dedication to the services of mankind. It was an antidote to the imperialistic enterprise of the Khalji state; he checked materialistic ambitions and preached a life of contentment, self-respect and self-control. It is also worth mentioning that during the life time of Shaikh Nizamuddin Auliya's spiritual realm opened the wide door of spiritual training for all and had transformed the mystic movement into a mass movement. According to the celebrated historian of medieval India Ziauddin Barani, who is buried near the tomb ofAmeer Khusrau opined in Tareekh-e-FiruzShahi due to the regard for Sheikh's disciple ship. All talks of sinful acts had disappeared from the people. Through this reference we can understand the practical contribution of Mehboob-e-Ilahi in the medieval Indian society, which reflect the role played by this great Chishti saint in strengthening the society. The life of Hazrat Nizamuddin was truly a watershed in the history of Islamic Sufism in south Asia, where old traditions crystallized into new social force. In view of Sheikh Nizamuddin Auliya a Sufi is expected to transcend all barriers of cult, language, geography and race, and all the human beings are the children of God on earth and it is his duty to treat them alike with sympathy and affection. He demonstrated the way to capture the hearts of the masses through spiritual and ethical values. All sorts of people brought many problems before him and he shared their pains and are shouldered to their burdens with sympathy and affection. He had developed his own and unique method of instructing people. He avoided direct discussion on specific problems. He spoke through anecdote and parables which were extremely apt and went straight to the hearts of people, in his idea example taught better than precept.2 Ameer Khurd Kirmani has written ten pieces of advice by the own hand of Sheikh which Says: As far as possible, instruct a disciple through hint and suggestion, not explicitly or through statement." 3 Now, there are some instances in Fawaidul Fowad where one can find the real teachings of Sheikh Nizamuddin Auliya and his contribution in integration of medieval Indian Society. The Sheikh believed in self-discipline and self- criticism as the best method for reducing tension in society. He always looks for some wrong and treated in silence by some body. He would consider it a divine reprimand to himself, and explained his approach in this way:

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''if a man finds fault with me or lays some blame on me, I should first of all search my own heart and see whether that fault is in me or not; If that fault is in me, I should not be ashamed at being apprised of it by somebody else. If I do not have that fault in me, I should be grateful to God that I have been protected and I should not find fault in others.•>4 Sheikh believed in forgetting and forgiving evil doers. He hated the Sin not Sinner, "He refered to divine admonition to Khawaja Qutbuddin Bakhtiyar Kaki and Qazi Hamidduddin Nagauri that if evil people were neglected by them, who else would look after them?"5 In his view the ideal as enunciated by Caliph Ali was: "To conceal the misdeeds of others."6 If anybody offered to retaliate against persons who spoke ill about him, he told them to forgive them. Hazrat Nizamuddin Auliya showed us the correct path of real life situation through which one can propagate universal brotherhood and humanistic values. Fawaidul Fowad tells us that "Sheikh Nizamuddin Auliya had also given names to new born children and he performed their Bismillah ceremonies."7 Sheikh Nizamuddin Auliya remained bachelor throughout his life, but he considered woman as important as men and accorded them equal or something higher status. He considered piety rather than gender and given a useful example that "When a Tiger comes out of his den, nobody ever asked if it is male or female." 8 and "had particularly appreciated the role of women in building the character of their children.',g He never differentiated higher and lower genders among men and women. This shows that he was not a gender sensitize person, he considered slavery an inhuman practice, and appreciated the action of those disciples who emancipated their slaves. In this regard there is a good example quoted in Fawaidul Fowad: "Amir Hasansijzi's servant Malih purchased a slave girl for five tankas in Deogir. When the Army was leaving, the girl's parents brought ten Tankas and requested him to return the girl. Hasan Sijzi was so moved by their appeal that he gave Malih ten tankas from his own pocket, purchased the girl and returned the girl to the parents. When the Sheikh heard this incident, his eyes filled with tears,' you have done a good deed, he said. Contemporary literature records several cases of persons who set free their slaves inspired by the teachings of the Sheikh. The great Sheikh used to say: Sufism knows no slavery or ownership of person,'' 10

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Siyarul Auliya informs us that : "Sometimes Khwaja Abdul Rahim, whose duty was to bring Sahri ( food which is taken for the fast in the late night) to Sheikh, insisted on taking more, the Sheikh would become upset at the thought of those who had gone to sleep hungry, and the food would simply not go down his throat.''11 Sheikh NizamuddinAuliya learnt the lesson from the teachings and wishes of his mentor Hazrat Baba Fariduddin Ganj-e Shakar, which is beautifully recorded in Makubate-e sheikh Fariduddin Nagauri: "The whole life of Sheikh Nizamuddin Auliya was spent in bringing happiness to the human heart.''12 Sheikh fariruddin Nagauri, son of Sheikh Hamiduddin Nagauri, wrote in a letter to Sheikh Najibuddin that: "He did not find in the whole of Delhi a single man with more agonized concern (Dard) for human beings than Sheikh Nizamuddin Auliya, in fact whenever Sheikh Fariduddin Ganj-e­ Shakar was happy with some body, he prayed to God to grant him dard."13 Sheikh repeatedly said that all human beings are, figuratively, children of God on earth; and that one should adopt the ways of God in his dealing with human beings. The bounty of God Sun, Rain and Earth do not discriminate between one individual and another so, also one should not treat human beings differently. There are a number of books on life and times of Hazrat Khawajah Nizamuddin Auliya, like Prof. K.A. Nizami in his work has provided and quoted a number of examples from Fawaidul Fowad and Siyarul Auliya. Another Persian works regarding the way of teaching of Sheikh and his discourses at jama t khana are inspired by tolerance, reflects the medieval Indian culture, co-existence of different religious and diverse patterns of life. It was surely a result of the conviction that the religions are different paths to the same goal, meantime shows that God did not approve discrimination between human beings and these examples are quite evident in the references below: "Prophet Abraham never took his meals unless he had a guest to share the food. Sometimes he went out for miles in search of a guest. One day a polytheist was with him. He hesitated some what about inviting him to share his meals with him. Divine admonition came to Prophet Abraham: '0 Abraham! We can give life to this man but you cannot give food to him."14 Nizamuddin Auliya was the best example of love and amity in social relationship, tolerance in religious approach and concern for the welfare of mankind irrespective of Gender, caste, creed and religion. One of the Sufi named Khawaja Hamiduddin Nagouri even addressed a Hindu as Wali

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(Saint). This was because of the belief that God alone Knows what the end of a man will be. So one should abstain from being judgemental. 15 We can trace a number of examples to the teachings towards the Non­ Muslims . This shows their attitude towards universal brotherhood. It is not known that whether Hazrat Nizamuddin Auliya was conversant in Hindavi or Not; and there is some example that his disciple and Murid Hazrat Amir Khusrau Dehlavi (Tooti-e-Hind) had produced some riddles and like things in Hindavi, these poetry and riddles are yet to be decided whether belonged to him or attributed to him? It is still a matter of research. In the book Hasanatul Arifeen: "Sheikh once heard a cultivator driving his bull to draw water from a well with Hindavi words: 'BAHAR-E-HU-BAHAR' he was overpowered by feelings of ecstasy at these words.'' 16 One of the Prominent Sufi Sheikh Burhanuddin Gharib once heard the following Hindavi Doha from Sheikh:

Des Bhulavein Handakar Rati Sakli Soe! Bahut Bura Yeh Jivan Yun Bhi Jivna Koe!11 As we know that India is a country of diverse traditions, complex cultures and multi religions. But at the same time it is a cradle of"Unity in Diversity". India was enumerated one of the seats of higher learning for the rational and traditional sciences during medieval times. The Sufis in general and Chishtis Sufis in particular have played an important role in strengthening the medieval Indian society and in the modern times this practice happen in the classes and showed the differences among different groups, religions, cultures and society can easily be sorted out. Indian intellectuals and thinkers had shown us the path for the integration of our society from the early medieval period and this possible integration can be understood through the following facts: The tradition of Satyapir. Veneration of Hindu saints by Muslims and Muslim peers by Hindus resulted in the common tradition of worshipping Satyapir or a True Saint. Growth of Urdu, one of the significant developments in medieval India During the Islamic Rule was the emergence of Urdu as a popular language of common people in many parts of India. It is a synthetic language which evolved out of the mingling of many words and ideas from Persian, Arabic, Turkish and many Indian languages of Sanskrit origin. It is still being used as the medium of communication in India, as the language of the elite as well as common men.

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The founding of Sikhism the integration oflslamic and Hindu ideas through Bhakti movement reached its zenith in the teachings of Guru Nanak, which eventually led to the formation of Sikhism as a separate religion. Sikhism combines the best of both Hinduism and Islam. Many of its concepts and practices are similar to those of both Islam and Hinduism. God is the one and the only truth. He has many names and powers and can be reached through prayers, good works, selfless services, intense longing and devotion, not only in direct communication with God as in Islam but also with the help of a Guru. If we closely analyze the routines of the medieval chishti khanqahs, we can understand that there is always space of reconciliation and amicable solution with the way of dialogue. The general routine of these Khanqah was such that those who so ever come to their khanqah never enquired their religion, caste and creed. Hazrat Nizamuddin Auliya's teachings can be stated round the three basic ideas:

1. The moral and spiritual significance of obeisance to the Lord of the universe, to be explained to the man; 2. To bring happiness to the human heart amid the distress and struggle of life in the world; and

3. To inculcate respect for moral values and reduces in. According to him one must understand that service to mankind is higher than formal prayers and according to his predecessor one must develop river like generosity, sun like bounty and earth like hospitality. The best example of pacifism and non-violence is depicted in the verses of Abu said, Abul Khair in Fawaidul Fowad: HarKe Mara Yaar Nabovad lzad Ou Ra Yaar Baad Wanke Mara Ranjeh Daad Rahatash Bisyar Baad HarKe Ou DarRah Khari Mi Nehad Az Dushmani Har Guli Kaz Baagh-E- Umrash Beshagufad Bi Khar Baad18 (He, who is not my friend- may God, is his friend. And he who bears ill-will against me, may his joys (in life) increase. he, who put thorns in my way on account of enmity, may every flower that blossom in the garden of his life be without thorns) Hazrat Nizamuddin Auliya's teachings and incidents of training are truly excellent examples of universal brotherhood for the modem society where

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clashes of all kinds like social, cultural, religious, caste, creed and gender are prevalent. It is the high time to accept the ideas of tolerance, forbearance, sympathy and service to mankind of this great Sufi, his teachings can be briefly understood and summarized which is still relevant, some of his teachings are quoting here from his works: • Siyarul Auliya mentioned that "A spiritual mentor should not instruct his disciple openly, but use hints and suggestion to bring about change in his thought and behavior''. 19 • Fawaidul Fowad mentioned that "One who repents sincerely after committing a sin and one who has committed no sin hold an equal position in Sufistic discipline".20 • Lordship and slavery are not known to Sufistic life. A slave may succeed his master to the spiritual guide.21 • Whatever one does not like for himself, he should not under any circumstances, recommend to others.22 • One should pitch his ambitions high and should not involve himself in material allurements. He should rise above sex and appetites.23 • Food should be distributed to all and sundry, without discrimination.24 • Intention (motive) counts. One's intension should always be good. 25 • Spiritual guidance and training should be received from one spiritual source, hold one door and hold it fast; should be the guiding principle.26 • Real pleasure lies not in the accumulation but in the distribution of wealth.27 • Food should not be taken alone. 28 • Fasting is half the prayer, the other half is patience. 29 • Seclusion from human society is not desirable. One should mix with people and face their blows and buffeting.30 • There should be no expression of anger when points of difference are discussed. 31 • Will should be rooted out from the hearts.32 • One who serves becomes the master.33 • Resignation to the will of God is the real key to peace and tranquility and satisfaction in the life. 34 • The purpose of prayer is to get rid of self-conceit. One who is egocentric and selfish cannot achieve anything spiritually.35 • Every wealth has its Zakat (alms tax on surplus or stored wealth) the Zakat of knowledge and learning is to act upon it. 36

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• Self-criticism and disputing with one's self is better than seventy years of prayer.37 • Every visitor should be served something, if there is nothing to offer, a cup of water may be offered.38 • One should be kind hearted and should deal with people with clemency.l9 • One should pray for salvation of all. There should be no discrimination in it.40 • Honest dealing alone lead to lasting fame.41 • One who does not have children cannot treat grown ups well. 42 • One should hide, rather than disclose the evil deeds of others.43 • Emancipation of slaves is an act of spiritual reward. 44 • A man is in his worst, when he considers himself good and pious.45 Finally, Hazrat Nizamuddin Auliya was a scholar of QURAN and HADITII, humanitarian of a kind who spent most ofhis time to the service of mankind, poor, distressed and people of the lower strata of the society. He believed in non-violence and used to give back good in place of evil. In the present age when clashes and conflicts are playing an important role in shaping our multi cultural society, it is high time to look deep insight the way of resolving these problems with the help of our great Chishti Sufi's way.

End Notes 1. Evaluation, The Life and Times ofShaikh Nizamuddin Auliya, K.A. Nizam, (New Edition), OUP, New Delhi, 2007, p. 189. 2. Ibid, p. 163. 3. Politics and Society during early medieval Period, (collected works), edited by K.A. Nizami, New Delhi 1974-1981, p. 311. 4. Fawaidul Fowad, Conversations of Shaikh Hazrat Nizamuddin Auliya, compiled by Syed Amir Hasan Sijzi Dehlavi, Urdu Translation with Text, Khawajah Hasan Sani Nizami Delhi Urdu Academy, Delhi, 1990, p. 227. 5. Siyarul Auliya, Syed Mohammad bin Mubarak kirmani, known as Amir Khurd K.irm.ani, Muhibb-e Hind press, Delhi, 1885, p. 52.

6. Fawaidul Fowad, p. 196. 7. Ibid, p. 197 8. Ibid, p. 22 9. Ibid, pp. 4, 44, and 202.

10. SiyarulAuliya, p. 128.

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ll.lbid. 12. Fawaidul Fowad, p. 132. 13. The Life and Times of Shaikh NizamuddinAuliya, p. 135. 14. Fawaidul Fowad, p. 70. 15. The Life and limes ofShaikh Nizamuddin Auliya, p. 141. 16.1bid. 17. Fawaidul Fowad, p. 341. 18. Siyarul Auliya, p. 349. 19. Fawaidul Fowad, pp. 2-3. 20. Ibid, p. 4 21. Ibid, p. 8 22. Ibid, p. 11 23. Ibid, p. 18 24. Ibid, p. 24 25. Ibid, p. 29 26. Ibid, p. 49 27. Ibid, p. 67 28. Ibid, p. 75 29. Ibid, p. 85 30. Ibid, p. 85 31. Ibid, p. 95 32. Ibid, p. 98 33. Ibid, pp. 101-02 34. Ibid, p. 121 35. Ibid, p. 103 36. Ibid, pp. 121 37. Ibid, pp. 136-37 38. Ibid, p. 146 39.1bid, p. 162 40. Ibid, p. 164 41. Ibid, p. 185 42. Ibid, p. 196 43. Ibid, p. 202 44.1bid, p. 216 45. Ibid, p. 214

DOD

3 The Concept of Sufism in Sant Darshan Singh's Urdu Poetry A.K. Chaturvedi

Having left his mortal body in 1989 in New Delhi, Sant Darshan Singh, the renowned mystic poet who established the center of Sawan Kirpal Ruhani Mission New Delhi, left behind him indelible imprints of his Sufi love for God and his entire creation. During his student life, he wanted to study engineering, but his Murshid Huzur Baba Sawan Singh, the great saint in the lineage of Sant Mat, instructed him to study the Persian language for the reason that it contains a treasure of the mystical teachings of the Muslim Fakirs. Darshan Singh suppressed his desire to become an engineer and ardently studied Persian language with a focus on the concept of Sufism. Enriched with profuse information related to Sufism and deeply influenced by Hazrat Shamim Karhani 's prosody of Urdu poetry, Darshan Singh penned five poetic collections in Urdu viz. Talaash-e Noor (1965), Manjil-e Noor (1969), Mataa-e Noor (1988), Jadaa-e Noor(1992) and Mauj-e Noor (1996). The first three collections were published during his lifetime but the remaining two were published posthumously. These collections intensively and extensively deal with the mystical teachings of the great mystics who not only represented the benign power of God but also led the erring humanity to his all- pervasive light. For producing Talaash-e Noor and Manjil-e Noor,Darshan Singh was honoured with the Urdu Academy Award by the Urdu Academy of Delhi and Lucknow. In his poetry he has expounded the path of positive mysticism and denounced the

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path of asceticism as negative mysticism. The concept of positive mysticism put forth by Darshan Singh through his Urdu poetry lays emphasis on doing the meditation practice as part of regular life while leading an ethical life and discharging our responsibilities towards our family, society, nation and the entire universe. While Talaash-e Noor reflects on the teachings of a couple of mystics, his Manjil-e Noor is exclusively devoted to the revelation of the mystical teachings of Guru Nanak Dev. Suffused with Sufi love Guru Nanak Dev showered upon the seekers after truth, Manjil-e Noor comprising ninety four stanzas constitutes Darshan Singh's tribute to the great saint on the occasion of his fifth birth centenary celebration. This chapter aims to highlight the basic tenets of spirituality taught by Guru N anak Dev and sung by Darshan Singh in his widely acclaimed poetic collection in Urdu. The paper will also discuss Darshan Singh's contribution to Sufism through his Urdu poetry as well as his deep mystic love for his Murshid in whom he saw the Light of God. The youngest of Indian languages, Urdu showed little promise of a mystic dimension when it began. Given the Indian mind's unwavering interest in mystic experience, it was inevitable that sooner or later Urdu poetry would develop an esoteric tradition. This was greatly strengthened by the fact that the Urdu writers of India looked increasingly to the classic Persian literature as a model and Persia itself had produced several great Sufi poets. The result of the mingling of Indian & Persian influences was a rich tradition of mystical verse writing in Urdu which drew immense vitality from the great devotional poets of Medieval India such as Kabir Das, Guru N anak and from Persian Muslims such as Jalaluddin Rumi and Hafiz. Qutub Shah, Wali Deccani and Siroj Aurangabadi were among the first to explore Sufi themes in Urdu verse. Khwaja Mir Dard, a deeply religious man, gave such writing a new dimension. His contemporary, Mir Taqi Mir explored both mystic and human love and often displayed a Vedantic influence. Mirza Galib struck a philosophic note in his verse and carried Urdu poetry to new heights. The next great poet in Urdu to strike a mystic note was Dr. Mohammad Iqbal. He was not only influenced by the Indian and Persian traditions but also was deeply affected by the English and German romantics. SantDarshan Singh (1921-1989) with five published and widely acclaimed poetic collections in Urdu has emerged as the most forceful voice to sustain and extend the Sufi tradition in Urdu poetry after Iqbal. His poetic collections in Urdu viz. Talaash-e Noor (1965), Manjil-e-Noor(J969), Jadaa-e Noor (1 988), Mauj-e Noor (1 992) and Mataa-e-Noor (1 996) give expression to the message of Buddha, Guru N anak, Christ, Kabir and the Sufi masters. As a

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poet whose spirit and sensibilities have been shaped by the splendid traditions of Urdu literature, no matter what subject or which audience he addresses, Sant Darshan Singh inevitably carries the spirit and symbols of Urdu poetry. His spiritual work prompted several world tours where he met with seekers representing different faiths. He has placed lovers of Urdu literature forever in his debt by introducing the genius of Urdu poetry wherever he went. His first poetic collection Talaash-e Noor gives expression to the mystical teachings of the distinguished mystics such as Kabir, N anak Christ and Buddha. His second collection Manjil-e Noor is devoted to the treatment of life and teachings of Guru N anak Dev. In one of the verses of this collection Sant Darshan Singhji says that since the dawn of the universe the Ambassadors of God have come upon the earth with the sole purpose of expelling the darkness from the hearts of seekers after truth and in future they will hopefully continue to bless the humanity by their divine appearance in human form. In the nineteenth verse of Manjil-e Noor he talks of Guru Nanak's divine personality and his immortal messages which possess a force that can redeem the mankind from trials and tribulations which off and on unavoidably haunt each one of us. The misery of life that Sant Darshan Singh talks of in his poetry is not related to the physical and emotional arena but to the spiritual arena in which soul's separation from its source i.e. God is the prime reason for all that the dark side of life stands for. As Sharan Malhotra says in these lines: I long to hear your beautiful voice Which soothes away the turmoil of my mind Like a gentle breeze upon the butterfly Glides along the path. (Divine Darshan, 101)

''Your language is wonderful, very wonderful, indeed. The depth of feelings and emotions and the maturity of literary style have made the poetry unique." (qtd Love at Every Step: My Concept of Poetry; known as (LESMCP),9). Dr. Zakir Hussain, Disturing Scholar & Educator on seeing Sant Darshan Singh's first volume of poems Talaash-e-Noor (Quest for Light). By thus admiring a poet who was still relatively unknown in the world of Urdu literature, Dr. Hussain predicted the emergence of Sant Darshan Singh as a leading mystic poet writing in Urdu. Darshan Singh gave the evidence of his poetic talent at the age of seventeen when his Urdu poems were broadcast on national radio. Commenting on the height he scaled as a Sufi poet in short time, Mumtaz Ahamad, editor, studies in contemporary Islam, says, "Sant Darshan Singh represents the best in the historic interaction of mysticism

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with Indo-Persian aesthetics. In the tradition of the greatest Sufi masters and poets, his passionate love takes him to the realm where the divine reality is no longer a distant transcendence. Those who love Rumi and Hafiz will love Darshan Singh, whose sublime spirit shines through these faithful yet poetic translations." (Loves Lost Madness, 17} Mysticism is part of Sant Darshan Singh's experiences and it finds unforgettable utterance in his poetry and spiritual discourses. His great theme is love-both human and divine. The two, in fact, are indivisible in his universe, for to love the creator is to love his creatures. One who follows the path of love knows only too well its pain and anguish. Those who are prepared for suffering and sacrifice, according to Darshan Singh, stray into spiritual domain. An Urdu poet has described the condition of such people in these lines: A world of people with their heads on their palms, and a universe of lovers with their hearts in their hands are coming to thy threshold to lay down their lives at thy feet. (Spiritual Awakening, 190)

Sant Darshan Singh has used the ghazal and its conventions to express his mystical experiences. His Urdu poetry springs from his personal mystical experiences. Behind every word there is some incident, some event, which made a deep impression on him. One of his ghazals opens with the following verse: Whenever I travelled from earth to the Milky Way, I met love at every step and beauty in every glance. (WIS. 174)

In this verse he speaks of his taste of the nectar of divine love when he was just a child of five years. Fortunately, he was born into a family with a spiritually charged atmosphere. From the time he opened his eyes, he enjoyed a bliss and peace which many do not experience all their lives. Thus, he grew up in a home which was charged with mystic ecstasy. It was a few days before the completion of his five years that the divine gift of mystical experience was bestowed upon him by the grace of the great saint, Baba Sawan Singh, the founder of Radha Swami Satsang Beas. Having tasted the nectar of divinity at an early age, he began experiencing the sting of restlessness born of separation from the Creator. He has expressed his pain in this verse: 0 restless heart, come, let us weep, let us toss in pain,

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why think now of sleep, we have a night, that knows no dawn. (WIS, 175)

In another verse he expresses his pain in a thought provoking way: The cry that emanates from the core of my heart sinks deep into the heartsof others. My instrument may be subtle, but your music which passes through it is subtler still. (WIS, 177)

This verse was written when Sant Darshan Singh shot into eminence as an Urdu poet. He gained popularity in such a short time that his literary friends were immensely surprised and very curious about the reason for his catching the public eyes so quickly. The secret of his success as an Urdu poet is not to be found in the medium of expression. It lies not in diction, rhythm, alliteration, or other poetic techniques. The verse quoted above is, as he himself says, "faulty" in respect of the use of instrument of expression. A flute made out of the reed of bamboo may have some defects in it, yet the music which flows through it may be flawless. Similarly, his instrument may be faulty, but the music that passes through is the divine music. The harmony of all harmonies. He sings the glory of this music: All glory to the beloved for breaking my heart the notes of its bursting sweetened the silence of the night.(Spiritual Awakening, 45)

After listening to this uplifting music, the devotee experiences the grace of the beloved and devotionally utters: I set out at the dawn of time, and now I approach its sunset, This life is short but my journey of love has been long. (Spiritual Awakening, 75)

This single verse encompasses the entire span of time. The present life may be short but the story of human existence began eons ago. God decided to become many from one. The soul, once separated from its Creator, knows no rest until it can return to its source. The soul's separation from its Creator is represented by the dawn of time, and the present, according to the poet, may be spoken as the evening of time. The journey is indeed a long one and is completed only after what appears to be an eternity of yearning and

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longing. The soul has been pining to attain lasting peace, tranquility and bliss. A prayer gushes out of the poet's heart to express the intensity of spiritual thirst. To grant him the Godly wine which brings about the union of the soul with the Creator, he cries to the Lord: The flights into the expanse of this vast creation will one day come to an end. Man, when totally exhausted, will ultimately come back to you 0 Lord. (WIS, 178)

A Sufi saint does not belong to any one religion, or any one nation. He lives for the welfare of entire humanity and suffers for the sake of all sufferers. If we go through the pages ofhistory, we see how Sufis and saints have suffered for humans' sake. Christ was crucified, Shams-i-Tabriz was flayed alive, the fifth Sikh guru, Guru Arjun DevJi, was burned to death on an iron plate. The story of divine love is one of suffering and sacrifice. One of Sant Darshan Singh's verses says: 0 men of lust, beware of entering the land of love, Here you willfind only the cross and the gallows. (WIS, 181)

The Sufis teach us the path of love and devotion, patience and perseverance. When Sant Darshan Singh was a student in a college of Lahore, he studied some of the poems of Dr. Mohammad Iqbal who was the torch bearer of mystic poetry at that time both in Urdu and Persian. One of Iqbal's verses speaks of realms beyond the stars and says that love has yet to undergo many test. As Darshan Singh was then only seventeen, he could not comprehend the concept of love as implied in this verse. To solve his problem, Darshan Singh went to his college professor Sufi Gulam Mustafa Tabassum, who was a distinguished Urdu poet. He told his teacher, "sir, I do not understand what Iqbal means when he speaks of love in his poetry. The same day his teacher asked him to accompany him to Iqbal's home. At Iqbal's residence he felt happy to hear both poets discussing the finer points of mystical verse writing in Urdu.When they finished their discussion, Iqbal was told about Darshan Singh's interest in his poetry and about his difficulty with some of his verses. After DarshanSingh recited the verse, Iqbal looked into his eyes and said, "My son, you have raised a very pertinent point. If you want to understand my poetry, remember that whenever I speak of love, I mean a continuous struggle, a continuous restlessness." This insight of Iqbal's has time and again found expression in Darshan Singh's poetry. One of his verses says,

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Love is the name for a continuous restlessness of the heart, This endless yearning is the symbolof my life. (WIS, 184)

The Sufi poets have depicted the great desire to become one with the Creator as the most significant theme. It is the only when this desire becomes irresistible and it finds its fulfillment. Darshan Singh unfolds his irresistible desire for union with God in this verse: I realize I am not worthy of your continuous glances but spare at least one glance for your forlorn Darshan. (WIS, 184)

Darshan Singh, like all Sufis, thinks that life time is too short to express his gratitude to God for his gift of love. As he says in another verse, With every breath I must bowto my friend, for I owe my life to his grace. (WIS, 185)

The Sufi saints tell us that God, who was one, thought of becoming many. This impulse led to a vibration which manifested in the Light of God the Music of the Spheres. Both of these manifestations combined are referred to as a holy word in the Bible, Ka/ma in the Muslim scriptures, as Naam in the Hindu scriptures, as SonorousLight in the Buddhist scriptures, as Saroshain the Zoroastrian scriptures, as Tao in the Chinese scriptures, as Logos by the ancient Greek philosophers and as Bang-i-Aasmani by the Sufis. To experience the presence of these primal manifestations of God within us, we need the help of the one who has himself experienced them. Such an evolved person is known as Guru in Sanskrit, Murshid in Urdu, Master in English and Saki or Cupbearer in Sufi tradition. He is recognized as the supreme teacher who is there to guide us at every tum in spiritual as well as worldly arena. As a Sufi poet once put it: I have my friend locked up in my bosom, and I only have to tum within to behold him. (WIS, 11)

In the following verse Sant Darshan Singh has referred to his guru as a cupbearer: I had hoped when the Cupbearer arrived, He would quench my thirst. But alas! He has come and gone, and my thirst has been intensified. (WIS, 142)

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The technique of meditation taught by the Sufi saints is known as dying while living. The Muslim scriptures say, "Mauto-kablantumauto" or "Die before death." Socrates said that the true philosophers are always occupied in the process of dying. Dadu Sahib, one of the great Indian mystics, has said, "Each of us must die on the appointed day, why not learn to conquer death in your life time." (qtd in WIS, 17) When Sufis celebrate the death anniversary of a saint, they refer to the occasion as an " urs" or a ''wedding day". The great poet, Janab Shamin Karhani, has said, The festivity of birth is over, and the festivity of death is yet to come, one marriage party has already come and the other marriage part is yet to arrive. (qtd in WIS, 24)

Our success in the technique of meditation, although attainable after prolonged and continuous practice under the guidance of a perfect guru, leads the aspirant to the fountainhead of the water of life, which is known as Amritsar in Sikh scriptures and Chashma-e-Kausar in the Sufi tradition. When the soul tastes this nectar, it finally sheds all traces of mind, matter and illusion and realizes its own identity. It then cries out in wonder Anahu or I am that.Sant Darshan Singh has described the real identity of man in this verse: What does it matter ifl am called a man In truth I am the very soul of love

The entire earth is my home and the universe my country. (WIS, 170)

Fakers and Sufi have been telling us that human birth is the only form of life in which we can attain God realization. The human body, according to them, is the house wherein soul and God live together and our life is a golden opportunity of bringing about the union of soul with God. That's why the Muslims refer to human birth as A shraf-ul-makhluqut and the Hindus call it Nar-naraini-deh. The Christian scriptures say that God made human beings in his own image. But our predicament is that our soul which should seek proximity to God is irresistibly drawn to the worldly allurements which take it very far from its source. Our predicament has been aptly described by the great Persian Sufi, Khwaja Hafiz. He says, "Man has been tied to a raft and left in the midst of the high seas with the warning, 'Beware, let your clothes get wet'." To get rid of our predicament, when we pray to God, he listens to our cry. As one of the verses of Sant Darshan Singh says,

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He is bound to hear you Would you but lift your spirits? He is so close to you Call him, he will surely respond. (WIS, 32)

The Sufis teach us the secrets of spirituality in a very straightforward manner. To them, spirituality is nothing more than redirecting our attention from the external to the internal. This point was brought home to Bulheh Shah when he first met his Murshid Inayat Shah, who was a gardener. On being persuaded to reveal the secrets of spirituality, Inayat Shah said, "It is simply a matter of trans planting. Uproot the plant of attention from here and implant it there." (qtd in WIS, 50) Once an aspirant asked Sant Darshan Singh, "Master, do you believe in conversion? The Master replied, "I don't believe in conversion, I believe in inversion." It is hardly swprising that all of us are afraid of death. Undoubtedly, our fear emanates from our ignorance about what will happen to us at the time of death and afterward. The Muslim scriptures say that the pain experienced at the time of death is as unbearable as if one passed a thorny bush through the rectum and took it out through the mouth. The Hindu scriptures compare the agony of death to being stung by a thousand scorpions. The Sufi mystic Baba Farid has said that at the time of death one feels as if every limb of the body is breaking. That is why the Sufi saints advise us to focus our attention on the point between and behind the eyebrows. This point is known as Shiv Netra in Hindi, Dasam Dwar in Sanskrit, Third Eye in English and Nukta-e Subeda in Urdu. By focusing our attention on this point again and again we can master the technique of dying while livingand face the challenge of death with preparedness and without fear.

The greatest message which Jesus Christ gave to his disciples can be summed up in two commandments: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind" and "then shalt love thy neighbor as thyself." Like Jesus, all Sufis teach us the path of love. They see no distinction between people of one color or another, one nationality or another, one religion or another. For them there is no high or low. As Sant Darshan Singh says in one of his verses, I have learned to cherish all creation as my own. Your message of love is the very meaning of my life. (WIS, 128)

The most significant step towards the goal of God realization is to find someone who is overflowing with divine love. Such a one is known in Persian mysticism as Saki or the Cupbearer. He inebriates his followers with

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his lyrical love glances. In the terminology of Sufis "wine" refers to the intoxication of spirituality. As Sant Darshan Singh says in a verse: What does it matter if we never regain our senses ? this day, 0 Cupbearer, pourforth

as much as we can drink. (WIS, 151) The wine of divine love that the Cupbearer pours forth from his pitcher into the goblets of the aspirants is so intensely blissful that it causes all worldly attachments to pale into insignificance. Those who taste the nectar of divine love become the fountain head of love and freely share it with one and all. As Sant Darshan Singh says in one of his verse: Love is the beginning and end of both the universes; I have brought this immortal gift with me to bestow on one and all. (WIS, 89)

It is from the disorder and confusion of thought sentiment and feeling that the Sufi poet creates the harmony of poetry. In Sant Darshan Singh's words, evolves "cosmos out of chaos." (LESMCP, 14) Sufi poetry at its highest is a double harmony and fulfills not only through its beauty but also by bringing us to a point of spiritual rest, a peace which passes understanding. Sant Darshan Singh is a creator of exquisite verse and a Sufi poet of highest order. He, in fact, represents the culmination of the Sufi tradition in Urdu poetry, and is at once the most mystical of Urdu poets and the one to touch on mystic themes most consistently. As he himself declares, "My work is not a child of imagination, but is born of personal experience and revelation." (LESMP, 15) Each of his verses may be traced to some incident in his life. What is unique about his poetry is that, like scriptural writings, it flows from divine revelation. While other poets have had visionary glimpses and moments of spiritual intuition, in Darshan we have an example of the tradition of poets such as Kabir and Nanak, Rumi and Hafiz St. Teresa and St. John of the Cross who were wholly steeped in mystic experience. English readers are already familiar, through Fitzgerald's translation of Omar Khayyam, with the kind of symbolism used in the Sufi tradition. The Beloved, the Saki or Cupbearer, represents none other than the Divine Master or spiritual Adept. The lover or the tippler is the spiritual seeker. The wine which he receives from the Cupbearer is that of the Holy Word. It :flows from the Saki's eyes and not from a terrestrial flask. The Beloved's tresses represent the grace and spiritual protection of the adept, and they

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can envelop this world and the next. These and other related images and symbols constitute a world of their own. and Darshan plays many a new variation on the same. fu his spiritual discourses and prose writings, he presents, with lyric grace, striking analogies from the world of science. In his poetry, he draws on contemporary experiences and themes while using traditional imagery. The central relationship explored in Sant Darshan Singh's verses is that between the lover and the beloved, the devotee and the adept. The joy of first tasting the wine of divine love, the growing yearning to become one with the beloved, the anguish and pain of separation, and the ecstasy of final union find unforgettable utterance in his poetry. Take for example: Why blame the tipplers for their yearning eyes, When the wine itself dances so ravishingly in the cup? ( LESMCP, 17)

It is common place to say that poetry is beyond translation. This is perhaps even truer of poetry in Urdu, for it delights in compression and in symbols which have multiple meanings. The ghazal, for instance, is a highly admired form of Persian and Urdu lyric poetry meant to be sung. Sant Darshan Singh has used both traditional and new forms of verse, delighting alike in the couplet, in free verse, and blank verse. In his youth he tried his hand at the sonnet. Over the years, he has experimented with many poetic forms, but the one form to which he has turned most frequently is that of the ghazal. He is, in fact, among the very select group of poets to use it for dealing with mystic love. In the process, he has extended its range of theme and effect. In his hands the ghazal as a vehicle of mystic writing has attained its highest point of development. These terms refer to that principle at the root of human nature, which is, in fact, the very foundation and crowning jewel of the universe, the principle of love. If the subject of love were grasped in its fullness, it would be seen to encompass all existence. Let me cite some of his verses on this theme. 0 Cupbearer, the intoxicating wine you served Overflowed the goblet of my heart, And now I am in love with all humanity. I have learned to cherish all creation as my own, Your message of love is the very meaning of my life. From dawn to dawn let us speak of peace and listen to the message of love, Shower laden clouds of Sawan have enveloped the tavern of time, 0 Cupbearer, let the cup of love go 'round' and 'round'. (LESMCP, 23)

Sant Darshan Singh believed in the goodness of all creation and of those who inhabit this beautiful planet suspended in a limitless expanse of space.

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He held the view that the Almighty did not work without a design. He had a definite purpose when he created the universe. Khwaja Mir Dard has defined it thus: It was to share in the pain of his fellow beings

That God created human beings; He had no dearth of cherubim to sing his glories. (qtd in LESMCP, 23)

This thought is carried a step furtherby Dr. Mohammad Iqbal: The Lord has a thousand devotees to seek Him day andnight in the wilderness; But I will be a devotee of one who is a lover of those whom God has created. (qtd in LESMCP, 24)

Being part of God's creation, we are definitely all one. This is fundamental to our nature. We may differ in respect of color, race or nationality, but these differences are the result of living in varying geographical regions and environments. Sant Darshan Singh in his Urdu poetry seeks a world in which each individual is valued for his or her uniqueness and merit, and all people lead a life of dignity and respect and live together in harmony with sympathy and kindness toward each other, sustained by hope and spiritual aspiration. In one of his verses he says, Let this world become a temple of love and peace, Let love and truth illumine the world, And adversaries of peace awaken to its light,

This sacred land of God has been trampled with the burden of oppression. Life is not a dagger stained with the blood of hatred; It is a branch filled with the flowers of love and compassion. (LESMCP, 24-25) In another verse he laments over the tragic condition of the modem world in an inimitable way: We are communing with the moon and the stars, But alas, we have not reached the heart of our neighbor. (LESMCP,26)

Poetry, in whatever language, is the outcome of pure thought and intense feeling. fu William Wordsworth's words "Poetry is a spontaneous overflow of powerful emotions recollected in tranquility." It is born when the spirit is deeply moved. The Urdu and Persian term for literature 'adab' signifies respect for others. It's equivalent in Hindi and Sanskrit 'sahitya' points to that which is spoken or written for the benefit of others. Literature at its most sublime and uplifting is in the form of poetry. Poetry, to Sant Darshan

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Singh, is a divine gift and the song of God. He has tried to bring this fact home in these lines: He is hidden in every instrument, in every song and melody. All creation reflects his glory. There exists not a sparkling wave, nor a fiery star That does not own its radiance to His Light. (LESMCP, 30) Poetry descends upon a mystic when he is lost in ecstasy and communes with the inmost depths of the soul. The great Urdu poet, Mirza Ghalib, has said, "Such thoughts come from the unknown; the scratches of my pen are, in fact, divine music." (qtd in LESMCP, 30) Sant Darshan Singh's first collection of poems Talaash-e Noor contains several ghazals in Urdu and Persian language. In this collection he has celebrated the soul inspiring mystic message of the founders of various religions. He deeply studied their teachings and realized that they all saw God as the supreme goal of life and taught us the way to attain this goal between in lifetime. Guru Nanak represents the galaxy of such mystics. His second collection of poems Manjil-e Noor (Abode of Light) consists of a long poem of ninety four stanzas which celebrate the universal message of Guru Nanak. Sant Darshan Singh holds the view that if we can only transcend our seeming differences of form and name and live by the basic teachings of all religions, we can achieve true happiness. In one of the stanzas of Manjil-e Noor he makes this appeal: He bears a thousand names, call on him by any; Summon him to the assembly of your thoughts and adore him; Offer him a seat in the innermost chamber of your heart, and burnish his image; Suffuse your life- blood with his name, And fix him in your soul. You surely will meet him, just let your soul soar, He is close to you, just call for him. (LESMCP, 35)

The Vedic dictum, Vasudhev Kutumbkam, expresses a thought central to Sant Darshan Singh's poetry. Shiekh Saadi points to the same ideal when he says: Humanity is like the limb of the body: When one limb aches, the whole body is in agony. (qtd in LESMCP, 36)

In conformity with Sufi poetic conventions, Sant Darshan Singh's poetry offers equal reverence and adoration to all the world's religions and their

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founders. It serves to further human unity and nurture a climate of trust and peace. As he says in one of his verses: All places of worship are symbols of the one beloved. Bow your head when you see a temple, And salute when you see a mosque. When the flowers of the church, mosque and temple gather together. Spring will blossom forth in Your garden, 0 Lord (LESMCP, 36)

What was the most important to Sant Darshan Singh as a Sufi poet to find expression for the creative impulse of which he considered himself as an instrument. That impulse springs from a source which is inexhaustible because it is a God given gift. The ocean of light is without limit; it is life that is short. As he says in one of his verses: Where is the completion of the magnificent edifice of my desires? So far I have only drawn a few lines and am preparing a blueprint. (LESMCP, 36)

Sant Darshan Singh began his search for truth early in his life and as the title of his first collected works suggestes, it was a quest for Light (Talaash-e Noor, 1965). The volume contains poems written during his first three decades. It was a period of intense study, wide ranging experience and experimentation. As he himself says, "There surges in the heart and soul a boundless ocean of perceptions and felt experiences and every word that rises from its depth is impregnated with its riches." The title must not mislead us into thinking that the poet was still engaged in this quest. It was in reality an invitation to the uninitiated to start their own search in the light of the poet's experiences. He published two other collections in Urdu, Manjil-e Noor (Abode of Light, 1969) and Mataa-e Noor (Treasure House of Light,1988). He had just finalized his fourth. Jadaa-e Noor (Path of Light) and fifth Mauj-e Noor when the moving pen stopped suddenly. These were published posthumously in 1992 and 1998 respectively. If we look at the titles of the collections, we find that there is a studied evolution-the quest, the abode, the treasure house and the illumined path. In his essay, "My Concept of Poetry", Sant Darshan Singh has stated that poetry is the cry of the soul. It is, in other words, not a verbal reflection of what meets the eye at the physical level but is the result of inner striving. He is fully conscious of the deep crisis which has overtaken our civilization. He holds the view that material progress has led us to climb to heights which we could have only dreamt of in the past. Today, no doubt we are

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conquering outer space. But the basic question remains: Have we truly reaped the fruits of this progress? We are still groping in the darkness for the peace and happiness which is our birth rights. In their ceaseless effort to unravel the mysteries of the universe, mystics have often pursued the path of asceticism and self-denial. Many have even taken to complete renunciation. But Darshan Singh's concept of mystic truth is positive. He lives and participates fully in life. He seeks to reach the goal of union with God through love, which embraces the entire universe. Sant Darshan Singh has written in all the accepted forms of Urdu poetry and has even expressed himself in free verse. He has utilized each form as a suitable vehicle for communicating his divine experience. His favourite form, however, is that of the Ghazal, which has developed over the centuries its own symbols and conventions. It's strong lyrics intensify its quality of experience. Like the Hindi doha, the ghazal attempts to complete an idea within the compass of two lines. For such concentrated writing, traditional symbols become indispensable. The lyricism of this form of poetry adds to its expressiveness. When the mystic poet speaks of beauty, love, wine, the cupbearer or the tavern, a whole procession of physical and spiritual experience unfolds itself before our eyes. We are captivated by the beauty and delicacy with which these images are woven into the texture of Sant Darshan Singh's ghazal. The mystic experience, which is often related to us in lyrical symbols, acquires a depth and intensity which would be difficult to obtain through other forms. But however beautiful and moving classical writing may be, the modern reader yearns for a contemporary relevance. Darshan Singh provides the nuances which are both modern and original. Poetical works so consistently concerned with mysticism may tend to be restrictive in scope. Can one expect a skeptic or a non-believer to be interested in the world beyond? The beauty of Darshan's positive mysticism lies in his accepting the legitimacy of human participation in the physical world. It is the magic of Darshan Singh's poetical expression, that for him, mystical experience is inseparable from his love for humanity. Even a non­ believer is moved by such an all-pervasive feeling of divine love and eternal bliss. Each person can respond to this love according to his own capacity. The awakening of one's natural affection and sensitivity is an achievement in itself, and Darshan succeeds in awakening that sublime feeling. It is difficult for a mystic writer to afford aesthetic pleasure to secular readers. To do so is an achievement for any poet to feel proud. That explains why, in the past, few poets have chosen mysticism as the main theme of

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their song. In Urdu, poets like Khawaja, Mir Dard or Asi Ghazi-puri are rare. Generally, poets have composed ghazals on traditional themes. Occasionally, some have made passing references to divine love. In modem times, Darshan Singh is alone in making mysticism the central theme of his Ghazals. He has a firm belief in human endeavor, and he asserts that humanity must make it its mission to work for the welfare of others. Truth can be realized through selfl.ess service. Darshan Singh re-interprets the concept of renunciation in a positive manner. He advocates renouncing hatred and fear, not our responsibilities and obligations to the world. In the final analysis, everyone, from the agnostic to the mystic, will find himself at peace with the poet's view of life. The poet feels deeply for the weak, the down- trodden, and the disinherited of the earth. He is keenly interested in their uplift and welfare. The social concern enriches and lends a modem touch to the mystical subject matter of his poetry. His concept of beauty is universal, too, and his love embraces the entire humanity. But Darshan's fine art lies in converting the elevated spiritual experiences into attainable human goals. Similarly, he is able to blend erudition with intense feeling. For instance, he says: The remedy for life's sorrows lies in the tears of love. Friends, even though the night be dark, Light the candle and pass 'round the cup. (LESMCP, 105)

The discovery of the self is for Darshan is the discovery of ultimate reality. And for the discovery of the self, one has to re-discover the universe. It is the most tortuous journey. We have been pursuing this path for centuries and have succeeded in covering many difficult stages, but perfection still eludes us. As the caravan of my desires moved forward, I mistook each approaching twn

for my destination. (LESMCP, 106)

Though mysticism is the heart and soul ofDarshan Singh's poetry, I would not like the reader to conclude that his verse is exclusively metaphysical. The reader will find noble human sentiments and desires expressed with a unique combination of robustness and delicacy. We glimpse in his poetry that mysterious point which unites the mundane with the metaphysical. Here are some examples: Do I hear some sound? Is it the footsteps of the beloved?

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Or am I being tricked by the beating of my heart? My heart has flowered with the blossoms Of countless wounds; 0 my beloved, if you could but walk through his garden! Grant me but once a glance of grace! And I would pay with a lifetime of suffering. An assembly has its decorum, o my restless heart; How can you thus entice the Beloved with your bold looks? Escaping from the eyes of the stars and The glance of the flowers, Two hearts met in the waning of the night.

Very different from us, my friends, are those Who grieve for themselves; Ours is the heart which hears the sorrows of the world. (LESMCP, 106-7)

All great men think: alike. So do all Sufis. Sant Darshan Singh, besides being a Sufi poet, thought and lived like a Sufi saint. An embodiment of love and humility, he spread the fragrance of God's love wherever he went. Through his Urdu poetry suffused with Sufi love, he rendered a great service to the literary world and extended a significant contribution to the furthering of Sufi tradition in India. Having imbibed the virtues of a Sufi saint from his Murshid Hazur Baba Sawan Singh and learned the prosody of Urdu poetry from his teachers Sufi Gulam Mustafa Tabassum and Janab Shamim Karhani, he made his Urdu poetry a tool to highlight the mystical teachings of the great seers and saints, mystics and fakirs. He shot into eminence as an Urdu poet with the publication of his second poetic collection Manjil-e Noor, on account of critical acclaim it earned in short time, deserves a permanent rich in the edifice of Sufi poetry. For this timeless creation, the Urdu Academy Award was conferred on him by the UP Urdu Academy Lucknow in 1972. Although he wrote poems in Hindi, English and Punjabi also, his Urdu poems, rich in references to Sufi philosophy, captured the attention of the poetry lovers who found in them rich ingredients to satisfy their spiritual and intellectual urge. Commenting on his spiritual inclination and poetic genius, Eliot Jay Rosen,author of the Loss Angeles Times best-selling book titled Experiencing the Soul-Before Birth, During Life, After Death, says, "Darshan

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Singh conveys the nuances of divine romance with such variety, command and sensitivity that a apparenthy shows his poetic muse springs from direct mystical experience, not mere literary imagination. His artistic genius enables him, like Rumi of old to impart the timeless, haunting fragrance of the inner spiritual realms while retaining its heart-warming humanity and contemporary relevance." (Love~ Lost Madness, 25) In a nutshell, "his Urdu poetry, as he himself says, gives expression to the message of Buddha, Ashoka, Christ, Guru Nanak and the Sufi Masters." (LESMCP, 36)

Works Cited 1. Malhotra, Sharan. Divine Darshan. New Delhi: New Age International(P) Limited, Publishers 1997. 2. Lerner,Barry and Bedi, Harbans Singh. Laves Lost Madness. Presscot, Arzona: Holm Press 2001. 3. Singh, Darshan. Spiritual Awakening. New Delhi: Sawan Kirpal Publications 1982. 4. Singh, Darshan. The Wonders ofInner Space (referred to as WIS in the paper). New Delhi: Sawan Kirpal Publications 1988. 5. Singh, Darshan. Love at Every Step: My Concept of Poetry (referred to as LESMCP in the paper). New Delhi: Sawan Kirpal Publications 1989. 6. http:/Igroups.yahoo.com/group/santmatfellowship.

DOD

4 A History and Migration of Naqshbandiya from Central Asia to Aurangabad Deccan Shaikh Musak Rajjak

Introduction Khwajagan - Naqshbandiya silsila of Sufism was organized by Abd al-Khaliq al-Ghujdawani (d. 1220} at Ghazdawan in Central Asia. He was stressed upon the practice of dhikr and also formulated the eight rules for the sa/ik or murid in Naqshbandiya silsila. After the sometime goes, Baha al-din Naqshabandi (d. 1389) added three principles in the practice ofNaqshabandiyya.1 Naqshbandiya spread over the Central Asia including Tajik, Transoxiania, Turkish and Northern Iran region. Abd al Khaliq, Arif Riwgari, Mahmud Anjir Faghnawi, Azizan Ali Ar-Ramitani and Muhammad ibn Baha ad din an-Naqshbandi (d. 1389) were the famous Naqshbandi Saints in Central Asia. Even lbnBattuta describes the Khalili Naqshbandiya dominion at Central Asia.2 Abd al-Khaliq founded the Naqshabandi teachings and practices with rituals. Being the Turkish and Sunni tradition of Central Asia, the mausoleum of Bahaad-din N aqshabandi became one of the most significant Dargah of pilgrimage in Central Asia. Since those times, the Naqshbandiya developed all over silk rout region with Anatolia, Kurdistan, Afghanistan, Hindustan, the Caucasus and Mughal Deccan region Aurangabad.

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Naqshbandiya and Mughal India The migration of the Central Asian Naqshabandi Sufis into Mughal India begin in the late sixteenth and early seventeenth centuries. 3 The Mughals and the Naqshabandi Saints had spiritual relations. 4 Shaikh Ahmad Sirhindi had the spiritual role in spiritual life of Mughal India. Mughal had the relations with Naqshabandi Saints from Central Asia to Deccan. On Samaa controversy, Badshah Aurangzeb assist by Shaikh Naqshbandi Pirzada with Shariat stand on music. 5 After Abd al Khaliq Ghijdwani and Baha al Din Naqhbandi, Khwajah UbaydAllahAhrar (1404-1490) dominated the Naqshbandiyasilsila. He sent the murid or khalifas to outside the geographical boundaries of Central Asia. He was the close and influential ties to Timurid rulers as a spiritual guide or Murshid and Shariah teacher. Khwaja Ahrar wrote 257 letters focus on the preservation and spread of the Shariah throughout the Timurid domain in Central Asia. He supported the Naqshbandi doctrine of Khalvatdaaranjumaan (solitude within society). It can be said that to have fostered Ahrar's political activism, as evidence in the numerous letters he directed to Sultan Husayn Bayqara and Darbar officials in Timurid Heart.6 Khwaja Ahrar migrated from Tashkent to Samarqand. He died at 1490 and buried at Samarqand. Umar Sheikh Mirza, father of Babur, was the ruler of Farghana. Babur refers to his father Umar Shaikh Mirza as - "he read the Quran very frequently and was a disciple of his Highness Khwaja Ubaidullah Ahrari, who honored him by visits and even called his son' .7 Naqshbandi Sufi silsila was very famous in Turkish, Iranian, Safavid and Mughal world during seventeenth century. Safavidemperors had very infiuencde by Naqshbandi Shaykh's charismatic authorities in society.8 According to S. A. A. Rizvi, the conquest ofLodhi India by Babur in 1526 gave considerable impetus to the development of the Naqshbandiya order. Both the new (Babur) 'emperor' and a large number of his Central Asian soldiers were the spiritual followers of the disciples of Khwajah Ubaidullah Ahrar.9 In Akbar reign, the first office from Mughal court, Mir-i-Hajj, Sultan Khwaja Naqshbandi, dispatched in 1576 with some~ 600000 in cash and robes of honour (khilat) for distribution and money for construction ofMughal pilgrim center at Mecca. In 1578, Khwaja Yahya Naqshbandi as Mir-i-Hajj went to Macca with Sadaqat (charity gifts) behalf ofMughals. 10 Number of Naqshbandi Sufis migrated from Central Asia to Agra during Akbar reign. But they opposed Akbar's religious policies. They migrated back to Kabul, Lahore and Thatta. Some settled at Kashmir region. The Naqshbandiya Sufi who gained the most remarkable popularity in India in a very short period was Khwaja Muhammad Baqi Billah, who was born in Kabul in 1565.

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His mother was a descendant of the family of Khwaja Ubaidullah Ahrar. He visited Delhi, Agra, Kashmir, Lahore and Samarqand. His disciple was Shaikh Ahmad Sirhind.

Mughal Deccan and the Naqshbandi Khanqah at Aurangabad In 1681, Aurangabad becomes the capital of Mughal India. Emperor Alamgir Aurangzeb conquered all western Maharashtra territory, Adilshahi and Qutb Shahi of Telangana. Aurangabad Deccan remained as Capital of Mughal India until the establishment of Hyderabad AsafJahi Dynasty in 1724.11 That time, the new capital Aurangabad attracted a variety of individuals seeking new opportunities including Mughal, Turkish, Tazik, Iranian, Pathan administrators, soldiers, literati, Sufis and merchants. In Bahamani period, already number of Sufis migrated to Deccan from Central Asia, Safavid Iran and northern India. 12 One of the most fascinating historical biographical sources on the Naqshbandiya in the Deccan is the tazkiramalfuz entitled the Malfuzat-i-Naqshbandiya. It is dedicated to two Naqshbandi migrant Sufis, Shah Muhammad Musafir (d. 1715) and his murshid, Shah Said Palangposh (d. 1699). The work was written around 1734-39 by Shah Muhammd Musafir's son and successor, Baba Shah Mahmud. Shah Muhammad Musafir was the founder of the Naqshbandi takya or khanqah in Aurangabad. He comes with his murshid Shah Said Palangposh at Aurangabad from Ghajdwan near Bukhara. Palangposh was the spiritual pir of the army under Ghazi al Din Khan Firuz Jung. Ghazi was Nizam al Mulk Asaf Jah's Father, the founder of the AsafJahi Hyderabad State in 1724. The migrant communities like Turanis, Central Asians, Afghans and K.ashm.iris were disciples of Naqshbandi Takya. Baba shah Mahmud, the author of the Aurangabad Ma/fuzat-i-Naqshbandiya seems to revel in descriptions of the lively back and forth movement of travellers between the Deccan and Central Asia. Simon Digby, Nile Green and Muhammad Mahboobul Farooqui's presents the motivations behind the writing of Malfuzat-i-Naqshbandiya. 13 It is the symbolic bridge between the lost sacred homeland of Central Asia and the Aurangabad Deccan takya.

Malfuzat-i-Naqshbandiya The author of Malfuzat-i-Naqshbandiya explained the several episodes in the lives of Shah Musafir and Shah Palangposh at Kabul, Bukhara and Hasan Abdal. He discussed the trade route, haji and migration of Sufi Shaykh from Central Asia to Deccan. Before the arrival of two Shaykhs, in the reign of Shahjahan,

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Burhanpur was the Naqshbandiya centre in Mughal India. Muhammad Kishmi of Badakhshan migrated at Burhanpur and established the Khanqah. And Shah InayatAllah Naqshbandi (d. 1705) established Naqshbandi khanqah at Balapur, near Burhanpur. 14 Shah Musafir was earlier Kubraviya Sufi, later he initiated into Naqshbandiya under Shah Palangposh. Shah Musafir had spent some time as religious teacher at Ghur, Afghanistan. Both Shaykhs were arrived Indian Mughal territory at 1674. Pir Shah Palangposh Naqshbandi began an association with the Mughal army and he arrived at Deccan with them. He was the Murshid and attached with the forces of Ghazi a1 Din Khan Firuz Jung, the commander of the principal arm of the Mughals in Deccan. Shah Musafir, the disciple of Shah Palangposh founded the Naqshbanditakya at outskirts ofAurangabad town. Shah Musafir remained in Aurangabad Khanqah until his death in 1715. Nile Green said that, the Sadhus brigades attached to the armies of Hindu kingdom in medieval times, like that warrior Sufi Palangposh attached with Firuz Jung. 15 Shah Palangposh named as a wearer of leopard skin, in Malfuzat-i-Naqshbandi. He belonged to the traditions of the warrior elites of the Persianate world and also to its dervishes, for wandering religious mendicants and mounted warriors both partook in this sartorial symbolism.

Malfuzat-i-Naqshbandiya explained that Shah Palangposh was resident for sometime in Gulbarga before his death in 1699. During his time in Gulbarga, he regularly visited the Dargah of Gesu Daraz, and the Mcilfuzat-i-Naqshbandiya describes him Muraqaba practice of Shah at Dargah in night. Shah Musafir established the school for orphans and educating pupils at Aurangabad takya. Also he established hospital to cure a variety of illness and a variety of mental disorders. Malfuzat gave the information about Naqshbandi Sufi as protector of the poor and weak. Shah Musafir was present at the wedding ceremony of the Firuz Jung's son, Qillich Khan Nizam al MulkAsaf Jah. He presented a turban and blessing to Nizam al Mulk, the miraculous granting of Nizam al Mulk's future rule over the Deccan. Malfuzat-i-Naqshbandi narrated the social political life of Shaykh in Aurangabad Deccan. The Malfuzat-i-Naqshbandiya is a saintly biography and the history of Naqshbandiya silsila and a record of Sufi practices. It narrated the anecdotes with hagiographical information. Malfozat divided into nine parts. First part, discusses the life of Baba Shah Palangposh. 16 Baba Shah Palangposh gains the name, Palangposh (leopard-clad) in this first part discussion. Khwaja Khizr gave a bow with two arrows to Baba Shah. Khizr told to Baba, 'in this very wilderness you will encounter a mighty lion. Hunt it and make of

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its skin a coat for yourself'. Thereafter Baba Said Naqshbandi did it. He always clothed himself with the skin of this leopard (palang), and all over the world he became famous as Baba Palangposh. Baba Palangposh stayed at Tashkent in the Khanqah of a Turkish Shaykh Sayyid Ibrahim. Then Baba Palangposh came to initiated in the Kubrawiya order. He practiced loud recitations (dhikr-i-Jahr). After that Baba Palangposh visited to Mashhad town. He went long journey to Macca and Madina. After performance of Hajj pilgrim Baba return to Bukhara. The second part discussed the travels and arrival of Baba Palangposh and Baba Musafir at Deccan. Hazrat Ishan alias Musafir initiated as murid under Baba Palangposh. They departed to Balkh. Then Hazrat Baba Shah ordered for preparation of the cap and cloak, and Baba Palangposh put his blessed hand upon the head and the body of Hazratlshan Musafirthis cap and Khirqa of dedication (iradat). Palangposh gave the khirqa and instruction of the Naqshbandiya order to Musafir. They moved from Kabul to Aurangabad Deccan in 1674. 17 At Hasan Abdal camp, Sardar Mughal Khan invited to Palangposh for fatiha at his camp. He presented (niyaz) one thousand rupees and requested to Shaykh of recite fatiha for welfare of Mughal army. Palangposh gave him the blessing of welfare. Then Palangposh moved to Kashmir from Hasan Abdal. He stayed there for a while, meeting with Shaykhs and Sayyids at Srinagar. Further Baba Musafir and Shah Palangposh travelled to Ahmedabad, Hasan Abdal went for pilgrimage to Macca. The third part of Malfuzat narrated the settlement and establishment of Naqshabadi takya at Aurangabad. He finds the sited for takya at outskirts of Aurangabad town, near the banks of a stream (nala). The disciple of Shah Musafir constructed a Mosque into the takya. Shah Musafir agreed to construct roofed mosque with tiles at takya. They enlarged the site of takya with mosque, water tank and garden. Khwaja Muhammad Dhakir, a murid of Shah Musafir submitted the wish to Shaykh that, 'a number of fakirs are here, if it is commanded, I will build a bung/ow (banglaa) for the faqirs'. The Shaykh, Shah Musafir replied, 'yes may do so.' This part of Malfuzat explained the development ofNaqshbandi takya atAurangabad town. Mughal Prince Muhammad Kambhaksh rebuilds the mosque in takya with enhanced tiles. Prince enlarged the mosque to a length of fifteen yards (gaz) and a breadth of six yards, and he set up an enclosing wall of baked brick; and follower laid out the chamber where Hazrat Shah Musafir himself used to live. Khadim Mir Muhammad, Tahir constructed the step well at takya. Shah Musafir established the school for orphans at Panchakkirtakya in Aurangabad.

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They were educated and produced writings, literate from this school. Many widows and weak ones had daily fixed allowances from Baba Musafir takya. Shah Musafir also went to the houses of the poor to inquire after the sick; and also he used to go to funerals and to feasts. 18 The part fourth of Malfuzat-i-Naqshbandiya explained the migration of Shah Palangposh from HasanAbdal to Aurangabad Deccan. The fifth part narrated the visits of Bazaars of Aurangabad by Shah Musafir. It focuses on the social and economic life of Aurangabad during Aurangzeb reign. Shah Musafir and Shah Palangposh invited by Firuz Jung to the marriage ceremony of his son, Nizam al Mulk. Shah Palangposh recited the fatiha for his long life (takmil-i-umr) and fortune (dawlat).It was from the effect of the barakat (blessings, power), according to the author of Malfuzat, blessing of the Baba Palangposh, that Mir Qamar al Din was honoured by the Emperor Aurangzeb Alamgir with a high mansabn and with the title of Qamar al Din Khan Chin Qilich Khan Bahadur. In future Nizam al Mulk established Nizam Asaf Jahi Dynasty rule within the Deccan. This story of blessings of Shah Palangposh written in Malfuzat, when Nizam al Mulk Asaf Jah was the Wazir of Deccan under the rule of Mughal emperor Muhammad Shah. 19 The sixth part of Malfuzat discussed the events of Baba Palangposh in Aurangabad takya. The public prayer, works for orphans, widows, sicks and langar, are the subjects of this part. The part seventh discusses the notice of the powers of discovery of Hazrat Shah Musafir and eighth part discusses construction of the Great Tanks and cannel in the Takya. The ninth part of Malfuzat discusses the disciples and khalifas of Hazrat Shah Musafir in Aurangabad takya.20 Mir Mahmud, Khalifa Abd al Rahim, Hajji Abd al Karim, Abd al Rahim, Shah Qalandar, Mawlana Mushfiqi, Mir Arab, Baba Shah Khadim, Shah Nazir, Hazrat Akhond Mulla Khamosh, Shah Jan Allah, Hajji Sadiq, Shah HaydarTashqandi, Hazrat Khwaja Zakariya Samarqandi and Khwaja Abd al Wali Dahbidi Samarqandi were the Kha/ifas (disciples and successors) of Shah Musafir Naqshbandi.

Conclusion The shrine or Dargah of Naqshbandiya is famous today in Aurangabad in Central Maharashtra. The numbers of Hindu and Muslim devotees have been visiting the Dargah regularly. They performed the fatiha rituals and prayers for their future blessings in the Dargahs of both Sufis. The urs festival celebrated by the devotees regularly and annually at Aurangabad. The Malfuzat-i-Naqshbandiya gives the historical information about social,

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cultural and political history of Aurangabad Deccan. The trade routes, sea routs and the major urban town centers have explained by the anecdotes and narrations of this Malfuzat literature. The Malfuz also presented the spiritual history of Sufis and Naqshbandi Sufi order from Central Asia to the Deccan. The historical period of Mughals, Marathas and the Central Asian migrants in Deccan can be revisited by through the narrating within this Malfuzat. The Naqshbandis had the political influence from Timurid of Central Asia to Mughals of Indian subcontinent. The Malfuz talk about the provision by the Sufi Shaykhs from Central Asia Gazdwan to the spiritual and material care for immigrant Turani, Afghani, Tazik and north Indian soldiers of fortune served to concentrate their attention, ambitions and hopes on the Deccan as a new homeland in Indian subcontinent. It has also famous on the charity works by Sufis for orphans, widows, poor, weak people etc. The Malfuzat­ i-Naqshbandiya has significance literary source in the political and spiritual history of Mughal India.

Notes and References 1. Trimingham J. Spencer, The Sufi Order in Islam, London: Oxford University Press, 1973, pp. 63, 205. 2. Ibid, p. 64. 3. Jo-Ann Gross, 'The Naqshbandiya Connection: From Central Asia to India and back (1&h-19tb Centuries)', Scoll C. Levi, Edi., India and Central Asia: Commerce and Culture (1500-1800), New Delhi: Oxford University Press, 2007, pp. 232-259. 4. Nile Green, Makin Space: Sufis and Settlers in Early Modern India, New Delhi: Oxford University Press, 2012, pp. 104-108. S. Muzaffar Alam, The language of Political Islam in India (c. 1200-1800), New Delhi: Permanent Black, 2004, pp. 77, 113, 2-165. 6. Jo-Ann Gross & Asom Urunbaev, The Letters of Khwaja Ubayd Allah Ahrar and his Associates, Leiden: 2002, pp. 31-36. 7. Babur, Zahir a1 Din, Baburnama, Memoirs of Babur, trans. Annette Susannat Beveridge, Volwne I, Reprint, Edition, Delhi: 1979, p. 15; Babur translated the Risala-e-Walidiyya of Khwaja Ahar into Chagtai Turkey language at Fargana, Central Asia. 8. Sanjay Subrahmanyam, Explorations in Connected History: From the Tagus to the Ganges, New Delhi: Oxford University Press, 2012, p. 110; Sanjay Subrahmanyam Explorations in Connected History Volume II, From Mughals and Franks, New Delhi: Oxford University Press, 2012, p. 179.

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9. Rizvi, S. A. A., A History of Sufism in India, Volume II, New Delhi: Munshiram Manoharlal, 1983, pp. 180-1.

10. Farooqui Naimur Rehman, Mughal- Ottoman Relations: Study of the Political and Diplomatic relations Between Mughal India and the Ottoman Empire, Delhi: 1989, pp. 114-116; Muzaffar Alam & Sanjay Subrahmanyam, Indo-Persian Travels in the Age of Discoveries 1400-1800, New Delhi: Cambridge University Press, 2011, p. 300. 11. Shaikh Musak. Rajjak. (2013) Sufism in Marathwada Deccan, Ph. D. Dissertation, Shivaji University, Kolhapur, Maharashtra State, p. 207. 12. Shaikh Musak Rajjak:, "The Faw 'id al-Fu 'ad: A Historical Study of the Chishti Mal:fuz Literature of Khilji-Tughalaq India", Journal SOCIAL GROWTH, Latur: June,2011, pp. 76-81.

13. Shah Mahmud Aurangabadi, Malfuzat-i-Naqshbandiya, Persian Manuscript Collection, c. 17-34-39, Panchakkir Naqshbandi Dargah Archives, Aurangabad, Maharashtra India; Muhammad MeboobulFarooqui (Persian to Urdu translation) Malfuzat-i-Naqshbandiya,Nagpur: Noori Press, Mominpura, 1999; Simon Digby, Sufi and Soldiers in Awrangzeb s Deccan: Malfuzat-i-Naqshbandiya, New Delhi: Oxford University Press, 2001; Nile Green, 'Geography, Empire and Sainthood in the Eighteenth Century Muslim Deccan', Bulletin of the School of Oriental and African Studies, London, 67/2 (2004), p. 210. 14. Hadi Naqshbandi, (Urdu) Ruh-al-Inayat, Burhanpur: Rashid Book Deport, 1996, p. 25; The Shrine Dargah oflnayatAllah Naqshbandi located at Balapur, District Akola, Maharashtra. 15. Nile Green, Indian Sufism Since the Seventeenth Century: Saints, Books and Empires in the Muslim Deccan, London:Routledge Taylor and Francis Group, 2006, p. 12. 16. Simon Digby (2001) Malfozat-i-Naqshbandiya, pp. 39-47; Muhammad Mehboobul Farooqui (1999) Malfuzat-i-Naqshbandiya, pp. 5-57. 17. Simon Digby (2001), p. 54. 18. Ibid, p. 68. 19. Ibid, p. 82. 20. Ibid, pp. 230-250.

Chapter 4 A History and Migration of Naqshbandiya from Central Asia ...

Dargah of Shah Palangposh and Shah Musafi.r Naqshbandi at Panchakkir, Aurangabad

Tomb of Baba Shah Palangposh and Baba Shah Musafir Naqshbandi inside the Panchakkir Dargah, Aurangabad.

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5 Reformation and Vernacularization of Sufism in Bengal: Understanding the formation of 'Silsila-e-Furfura Sharif' in West Bengal AbduiMatin

Introduction Sufism has always been an important and popular concept in Bengal, especially among the rural Bengali Muslims. Sufism has arrived in the land of Bengal way back in 13th century and spread the message of Islam. The form of Sufism in Bengal is quite distinct because of the socio-cultural and geo-graphical milieu of the region. The growth oflslam in Bengal has actively linked with the expansion of agriculture and Bengali Muslims are overwhelmingly concentrated in rural Bengal. As Richard Eaton has argued that the Islam in Bengal is the 'Religion of plough' not the 'religion of sword' .1 The Sufism has encounter with reform movement in the late 19th century and early 20th century. Bengal under the leadership of prominent and popular Sufi saint of Bengal namely Pir MaulanaAbu Bakr Siddique (1859-1939). He played an extremely important role not only in re-defining and reformation of the concept of Sufism in Bengal but also in popularizing among the rural non­ literate Bengali Muslims using 'Bengali' language as a tool to reach out among the rural masses. Eminent Scholars like Joya Chatteiji and Ra:fiuddin Ahmed quite rightly defined him as ,Sharia pir'. 2

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Pir Abu Bakr was the founder of the 'Silsila-e-Furfura Sharif' in erstwhile Bengal, which included Assam, Tripura, parts of Meghalaya and present Bangladesh. Furfura Sharif is situated in the district of Hooghly in present West Bengal and considered as one of the most important Sufi orders cum pilgrimage Centers in South Asia. This particular Sufi order has huge influence and impact among the life of rural Bengali Muslims. This paper demonstrated in details about the role of 'Furfura Sharif' in the reformation and vernacularization of Sufism in Bengal. The paper also has made an attempt to locate the importance of 'Furfura Sharif' in the contemporary Bengal.

Locating Sufism in Bengal: A Historical Perspective Sufism in Bengal had arrived early, from 13th century onwards and its basically attracted the large numbers of people from the lower strata of the society through its message of equality, egalitarianism and simplicity. Sufism attracted people from different faiths and belief, resulting in a culture of respect and tolerance. The Sufis/Pirs maintain 'Khanqas' for the MuridY(disciples) to impart Talim (knowledge), Tajkiia-e-Nafs (reformation of self) andKhidmat-e-Khalq (serving the people) irrespective of their caste, creeds and differences. The arrival of different Sufis and Pirs at various points in history played an important role in spreading the message of peace, harmony, fraternity and equality. The prominent and influential Sufis and Pirs who could win the hearts of millions of people in Bengal came at different points of time such as Shah Jalal ofShyllet (presently in Banglaadesh), Khan JahanAli ofBagerhat (presently in the Khulna division ofBangladesh), BabaAdam Shahid ofMunshigang near Dhaka, Shah Mohammad Sultan Rumi of Mymensingh (present Bangladesh), Noor Muhammad Nizampuri of Chittagong (present BangJadesh), Rasul-e-Nomah Sufi Fateh Ali Waisi3 who was also one of the leading Persian poet of Bengal and author of a seminal Farshi book 'Dewan-e-Waisi' Makhdum Shah Ghamavi of Mangolkot of Burdwan district of present West Bengal, Mustafa Madani of Medinipur district of present West Bengal and Pir Abu Bakr of Furfura Sharif in Hooghly district of West Bengal. Apart from the influential Sufis and Pirs, there were hundreds of local and regional Sufi saints throughout Bengal such as Manik Pir, Gora Chand etc. who also played a fair role in the development and growth of Sufism in Bengal. Like Muslims, Sufism is also not a homogenous or monolithic identity or concept. Other than Furfura, there are different types or varieties of Sufi practices and Silsilas (chain or order) found in Bengal such as Sureshsari, 4 Maizbhandan-s,

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Chormonal', Gazipuri, Azangachi, Atrashi, Fultoli and many more. In the course of time due to lack of proper written documents. and amalgamation of various local traditions and practices into Sufism. many Sufi orders or sect failed to retain their originality.7 In the early 19th century onwards in Bengal, the concept of revivalism of Islam in general and Sufism in particular started taking deep root among the Ulemas (Islamic scholars) and Sufis due to various reasons such as the downfall of Muslim dynasties in the hands of British Western powers; changing scenario of global politics, mainly the downfall ofKhilafat in Turkey and the introduction of Khilafat movement and political instability in India. This led to the development of a sense ofpolitico-religious community identity among the Ulemas. As Tajul­ Islam Hashmi argues that the during early 20th century in the politics of Bengal Ulemas and influential pirsahebs issued fatwas or religious decrees in favoring particular candidates, so that their muridan (disciples) cast votes in favor of those candidates. Maulana Pir Abu Bakr of Furfura and MaulanaRuhul Amin (who was also the khalifa ofPir Abu Bakr), for instances issuedfatwas in favour of Maulvi lshaque of Bogra of present Bangladesh. 8 Therefore there were many Ulemas and Pirs during the 19th century were very active not only in religious and spiritual matters but also with regard to socio- political and cultural issues. Among these Sufis, Pir Abu Bakr of Furfura is one of the most important Pirs in Bengal had a huge influence and following among Bengali Muslims and Ulemas throughout Bengal .9

Introducing Pir Abu Bakr of Furfura Sharif Pir Abu BakrSiddique was born on 18th March 1859 at the village of Furfura Sharif under the Jangipara Block in the Hooghly district of present West Bengal. According to 'Shajranama' (Clan tree), he was the descendant of the First Caliph of Islam, Hazrat Abu Bakr Siddique. Pir Abu Bakr lost his father at a very early age. He received his elementary education at the local primary school in the village and later joined Sitapur Endowment Madrasah, and Hooghly Mohsenia Madrasah (one of the oldest madrasah in Bengal name after the famous philanthropist Haji Mohmmad Mohasin) for higher education where he completed the degree called 'Jamiet-ul-Ula.' 10 Pir Abu Bakr later moved to Calcutta (now Kolkata) and studied, Quran, Hadith, Tafsir, Fiqh, Faraiz from the famous Islamic scholars Maulana Syed Ahmed Shahid and Hafez Maulana Jamaluddin. He even went to Madina (Saudi Arabia) and mastered the knowledge ofHadith (sayings and deed of the Prophet) from famous Maulana Syed Ameer Rezwan. Pir Abu Bakr Siddique received

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the Bateni (spiritual) knowledge from his Pir-o-Murshid (Sufi master) Shah Sufi Syed FatehAli Waisi ofManiktala in Kolkata. He mastered the knowledge of four major Sufi orders such as Mujaddedia, 11 Nakshebandia, 12 Chistia, 13 Qaderia 14 under the guidance ofhis spiritual master Shah Sufi Syed FatehAli Waisi. Pir Abu Bakr Siddique was basically the follower of Hanafi 15 school of thought, which is one of the most popular school of thoughts in South Asia, and was the founder of the Silsila-e-Furfura Sharif(order ofFurfura Sharif) which is one of the most influential Sufi religious orders in Bengal. Pir Abu Bakr had five sons and was very famous among the Muslims of Bengal. They are popularly known as Paanch Pir (five pirs) and had around five hundred and fifty Khalifas (representatives) all over Bengal including abroad and millions ofmurids (disciples) throughout Bengal, Assam, Tripura, and present Bangladesh. He established hundreds of Madrasahs, Maktabs, and Mosques throughout Bengal. 16 The important Khalifas were Maulana Nesaruddin of Sarsina, Bangladesh, Maulana Maulana Maijuddin Hamidi ofKhulna, Maulana Dr Shahidullah, Maulana Ruhul Amin of Bashirhat. Pir Abu Bakr Siddique of Furfura had huge popularity throughout undivided Bengal and Assam, he was known as 'Bahanno Zelar Pir' Pir of 52 districts. 17 The famous Madrasahas which was founded by Pir Abu Bakr Siddique such as Furfura Fathehia Senior Madrasah (Hooghly), Noakhali Islamic Senior Madrasah, (Noakhali in present Bangladesh), Bagura Mustahiba Title Madrasah (Bagura, Bangladesh), Barishal Darul Sunnat Title Madrasah (Barishal, Bangladesh), Chitagong Darul Uloom Madrasah, (Bangladesh), Netra Madrasah (24 Parganas South, West Bengal), Nilkhamari Senior Madrasah (Bangladesh), Feni Senior Madrasah (Bangladesh), Dok Senior Madrasah (Hooghly, W.B.), PabnaUlat Senior Madrasah (Pabna, Bangladesh) and many more. According to Pirzada Toyeb Siddique, 'Pir Abu Bakr Siddique ofFurfi.ua Sharif approximately established 2000 madrasahs/maktab, and 4300 mosques in an undivided Bengal which includes West Bengal, Assam, Tripura, Odisha and present Bangladesh. 18

Socio-religious Reformations and Vernacularization of Sufism in Bengal by Pir Abu Bakr of Furfura Sharif Pir Abu Bakr Siddique was not only a religious or spiritual Pir but also an educationalist and philanthropist. Moreover he is known as the great social and religious reformer of 20th century Bengal. He is remembered as "Muzaddid-e­ Zaman" (Reformer of the period) "Dada Huzur Pir Qebla" (grandfather like figure) among his murids (disciples). Pir Abu Bakr has gone beyond the traditional framework of Sufism and Pir-ism where Sufis generally confined within the religious and spiritual realm

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and least involvement in the economic and political issues. Pir Abu Bakr, on the contrary, was very conscious and active in the social and political situations of the Muslim community. He regularly organized thousands of 'Waz-Mahfil' (Islamic conglomeration) and Bahas (religious debates or confrontation between Maulana and Moulavis) throughout Bengal especially in the remote rural areas of Bengal and made them aware not only about the basic tenets of Islam but also about the contemporary situations of Muslim community. He was a very powerful orator which had a significant impact on the rural Bengali Muslim society and this helped in the reformation and revivalism of Sufism in Bengal. 19 The Furfura Sharif's mass appeal is more effective because Pir ofFurfura made Bengali the vehicle of expression. They have attempted to propagate Islam among the masses through their writings and speeches in Bengali. Pir Abu Bakr had a proper understanding of the changing circumstances and in a pragmatic way.He patronized religious literature in late Nineteenth Century and early Twentieth Century Bengal among the Bengali Muslims.20 So far as the religious idea of Pir Abu Bakr Sidique is concerned, he was vehemently against the idea of Shirk (any act which deems someone/something equivalent to Allah), Pir worshipping, Pir Sujood (prostrating at Pir's feet), using Chaddar at Mazar or Tomb, Qawalli(musical festival in the sufi shrine), Urs (celebration ofPir's death anniversary), Mannat, participating in the festivals of singing and dancing, smoking and consuming liquor etc.21 Pir Abu Bakr's idea of Sufism is based on the Quran, Hadith, (sayings and deed of the Prophet) Ijma (consensus) and Qiyas (analogical reasoning). He believed in 'Tassauf (spirituality), Tajkiya-e-Naft (purification of self) though Zikr, Fila; Moraqaba and Mushahida (meditation). According to Pir Abu Bakr, the role of Sufism should be "Khidmat-e-Khalq" (serving the people) and Tahfooz­ e-Deen (preservation of religion). Based on these ideas, he foundedAnjuman­ e-Waizeen-e-Bangla (Association of Islamic orators) and Jamiet-e-Ulama-e Bangia (Association oflslamic Scholars of Bengal) in the early decade of 20th Century.22 The major aims and objectives of the Anjuman-e-Waizeen-e-Bangla was not only to create awareness about the basic Islamic principles among the rural Muslim masses in the countryside through Waz-Mahfils (Islamic conglomerations) but also establish hundreds ofMadrasas, night schools, health centers, Baitulmal fund and other charitable institutions. 23 Pir Abu Bakr established hundreds of Madrasahs (both old and new scheme madrasah) throughout Bengal where people could receive both religious as well as worldly education. For instance, he built Furfura Fatheia Senior Madrasah

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at Furfura Sharif in the memory of his Pir, Sufi Fateh Ali Waisi on the eve of non-cooperation movement against the British imperialism.24 Pir Abu Bakr ofFurfura directly and indirectly patronized more than a dozen Bengali weekly and socio-religious journals such as Shariet-e-Islam, Islam Darpan, Mihir-o-Sudhakar, The Mussalman, Islam Hithashi, Banganoor etc. All these weekly and monthly journals used to debate on various social issues such as the problems of dowry, oppression of poor agricultural workers by Zamindars (landlords), female education, importance of the girl child, rights of women in Islam, spreading of modern scientific and technical education, etc. which played an important role and brought large amount of reform in the Muslim societies of Bengal (Shariat-e-Islam). Pir Abu Bakr Siddique was vehemently against the idea of worshipping of Pir and Mazar (which was very much there in rural Bengal) where people go and offer rice, milk, bananas, coconuts, :flowers believing that Pir will solve all the problems. He was also against the various irrational and unscientific concepts such as Ganak (fortune teller), astronomy, superstitions etc.25 The leaders of' Wahabi' and Farayijee movements, like Hazi Shariyatullah Dudu Mia etc. considered this country (British India) as 'Darul Harb '(land of infidels) and they forbade performing Jummah (weekly conglomeration prayer in every Friday) and Bid's prayer because they believes that Jumma and Bid prayers only should be celebrated in "Darul Islam" (land oflslam). As a result Jummah Namaz was stop in a number of mosques. At first Maulana Karamat Ali Jonpuri and subsequently Pir Abu Bakar Siddique under the influence of Maulana Karamat Ali's conception, vehemently protested against the stopping of Jummah prayer. As a result JummahNamaz was again re-introduced in the rural village mosques of Bengal. 26 Pir Abu Bakr Siddique neither used to consider India as "Darul-Harb" (land of infidels) or "Darul-Islam" (land of Islam) rather he used to prefer "Darul-Aman" (land ofpeace), where all communities, religions, languages and races would coexist peacefully without affecting each other rights and faiths. (Qutubuddin Siddique, 2001) His understanding of 'nation' is quite similar with the idea of 'Muttahida Qaumiyat' (composite nationalism or united nationalism) as proposed by Maulana Hussain Ahmad Madani of Deoband Islamic school. Pir Abu Bakr Siddique was also a great social worker and philanthropist. He successfully organized hundreds of relief camps through Jamit-e-Ulama-Bangla (Association oflslamic scholars of Bengal) for the victims of natural calamities such as floods, earthquake, cyclone etc. The basic idea behind establishing Jamiet­ e-Ulama-e-Bangla was "Khidmat-e-Khalq" (serving people) and "Tahfoje-e­ Deen" (preservation oflslam). Pir Abu Bakr ofFurfura played a very crucial

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role in the anti-imperialist and anti-colonial struggle especially during Non­ cooperation and Khilafat movements. He organized hundreds of public meetings, rallies, throughout Bengal in support ofNon-cooperation and Khilafat agitation. The Jamiat-Ulama-e-Bangla at its annual meeting (at Hajigang, Tipperah on Februray 20-21, 1924) supported Bengal Provincial Khilafat Committee, Calcutta Khilafat Committee in the presence of Pir Abu Baler Siddique, Maulana Ruhul Amin, Maulana Ashrafuddin Ahmed and others ulema.21Anjuman-e-Waizin­ e-Bangla (Association of Islamic orators of Bengal), another organization established by Pir Abu Baler of Furfura, in its gathering at Pabna (presently in Bangladesh) in the year 1924 adopted resolution for the strengthening of Khilafat agitation. 28 Another most important contribution of Pir Abu Baler of Furfura Sharif was the construction and shaping of the identity of Bengali Muslim community in 19th century Bengal. The idea ofBengali Muslim is quite complex and generally fall into the category of binaries such as Bengilness versus Muslimness, ashraf (Muslim offoreign ancestry) versus atrap (Muslim oflocal or regional ancestry), Urdu speaking versus Bengali speaking, urban versus rural etc. The Bengali Muslim is generally considered as rural, Bengali, atrap, pir worshipping low culture people where as Urdu speaking attributes themselves high culture, urban centered, ashrafMuslims.29 Pir Abu Baler was vehemently opposed this concept ofAshraf-ajlafdivision 'Urdu superiority' over Bengali Muslim through different newspaper, religious debates and 'Waz-Mahjil' (religious conglomeration) which certainly gave the sense of 'jati' or 'community' among the Bengali Muslims. Pir Abu Baler of Furfura played an extremely important role in spreading the message oflslam and Sufism through Waz-Mahil (religious conglomeration) in the rural Bengal. The oral waz-mahfils were the only platform where thousands of common Muslims gathered listening to the 'nashihat' (speeches) ofPir and Maulanas regarding the do's and don'ts of Islam. There are thousands ofvillages in undivided Bengal where people came into the fold oflslam and left many evil practices such as usury, dowry, alcohol, etc. For Instance, the district authority ofAtgharia Upo-Zilla in present Bangladesh acknowledged that the arrival of Pir of Furfura Sharif helped the common villagers of Atghoria to follow the principle of Islamic teachings. 30 Pir Abu Bakr of Furfura not only established hundreds of Madrasah, and mosques but also built many charitable centers, hospitals, and community centers for the welfare of the common masses. For example, Pir Abu Bakr established a charitable dispensary center at Furfura in 1935.In the year 1998, it expanded and renovated by Jamiat-e-Ulama-Bangla under the patronage ofPir Maulana

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Allama Abu Zafar Siddique (the second son ofPir Abu Bakr) and renamed as 'Pir Maulana Abu Bakr Memorial Charitable Dispensary'.31 Pir Abu Bakr has gone beyond the traditional framework of Sufism and Pir-ism where Sufis generally confined within the religious and spiritual realm and least involvement in the economic and political issues. The majority of the Islamic literatures of Furfura Sharif were written in common Muslamnai Bangla and even the popular 'Nasihatnama' or code of conduct ofPir Abu Bakr was also written in Bengali. He gave enough importance to Bengali language and directed all the madrasahas established by him to do master in this language. Therefore most of the writings of Islamic literatures, or leaflets, handbills, cheap religious tracts all were written in Bengali and Pir Abu Bakr used to delivered lectures in the thousands of waz-mahjils were also in Bengali. This had not only certainly attracted large numbers of half-literate and non-lettered rural Muslims of Bengal but also changed the imagination of Islam. The common misperception of Islam-Urdu and Urdu-Islam were replaced with Bengali Islam or vernacular version of Islam where language do not posed any hindrances or inferior.

Conclusion Pir Abu Bakr Siddique of Furfura was very different from the other Sufi saints or Pirs who generally remained confined to the mystics folds of Sufism and hardly played any major role in the reformation of society, religion, politics and economy. Pir Abu Bakr was able to use Sufism as tool of socio-religious reform in the late nineteenth and early twentieth century Bengal. Pir Abu Bakr extensively used the platform of innumerable Waz-mahfils (religious conglomerations) in different parts of Bengal as well various cheap vernacular tracts to create awareness among the Bengali Muslim community. Pir Abu Bakr immensely contributed in the development of vernacularization of Islam in Bengal and created the self-confidence among the Bengali Muslims. This subsequently helped in shaping the construction of distinct Bengali Muslim identity and formation of an important regional Sufi order called 'Silsila-e-Furfura Sharif' in Bengal.

End Notes 1. See Richard Eaton, 'Approaches to the Study of Conversion to Islam in India', in Richard C Martin, ed. Islam and the History ofReligions (University of Arizona Press, Tuscon, 1984), pp. 106-124.

2. See Joya Chatterji, 'The Bengali Muslims: A Contradiction in Terms? An overview of the debate on Bengali Muslim Identity' in Mushirul Hasan (ed.),

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Islam: Communities and the Nation: Muslim Identities in South Asia and Beyond, (Manohar Publication, Delhi, 1998) pp. 265-282. 3. Rasul-e-Noma Sufi Syed Fateh Ali Waisi was also the Pir or Master ofPir Abu Bakr ofFurfura Sharif. His shrine is situated at Munshi Para Lane, Maniktala in Kolkata, West Bengal. 4. Sureshwari is a Sufi-sect follows the Chistiya order of Sufi practices, mainly found in the central Bangladesh region. The name of the sect identified with the place called Sureshwar in Shariyatpur district of present Bangladesh. The founder of this sect is Sufi Hazrat SyedAhmedAli Jan Sharif Shah Sureshwari (1856-1919), whose shrine is situated in the Sureshwar Darbar Sharif itself. This sect attracts hundreds of pilgrimage in the annual Urs festival. S. Miazbhandari is also quite popular Sufi sect mainly found in Chattogram or Chittagong region of Bangladesh. This Sufi sect was founded by SyedAhm.adullah (1826-1906) in the early nineteenth century Bengal. The tomb of Hazrat Syed Ahmadullah is located at MaizbhandarDarbar Sharif in the Chittagong region of present Bangladesh. 6. Chormonai is also an important Sufi order based at Charmonai in the Barisal region of Bangladesh. This Sufi-sect was influenced by Deobandi movement. The founder of this sect was Maulana Syed Mohammad FazulKarim (1935-2006). This is one of the most well organized forms of Sufi movement and actively engaged in the politics of Bangladesh. The name of the political party under the direct patronage of the Pir Saheb of Charmonai Darbar Sharif is 'Bangladesh IslamiAndolon' (Islamic movement of Bangladesh). 7. RiazAli, 'Interactions of Transnational and Local Islam in Bangladesh' in the NBR project Report on Transnational Islam in South and Southeast Asia: Movements, Network and Conflict dynamics. Washington 2009, p. 84. 8. Quoted in Tajul-Islam. Hashmi "The Comm.unalisation of class struggle: East Bengal peasantry, 1923-29", Indian Economic and Social History Review 1988 25:171 9. Chandiprasad Sarkar, The Bengali Muslims: The Study of on their Politicization 1912-1929, K..P. Bagchi Press, Calcutta, 1991, p. 111. 10. See Mohammad Toyeb Sidd.ique, 'Fuifura Sharifer Mojadedde-e-Zaman (R.H.) er Jiboni' (Biography ofMujadd.id-e-Zam.an ofFurfura Sharif) published by Centre for Peer Abu Bakkar Sidd.ique Research Studies, Furfura Sharif: Hooghly, 2013, pp. 13-14.

11. Mujadded.ia is a one of the four major Sufi orders named after the famous Sufi master and reformer Mujaddid Alf-e-Shani Ahmad Sirhindi, whose shrine is situated in the state of Punjab in India. 12. Nakshaband.ia is also a major Sufi order popularly known as Nakshabandiyatariqa. This Sufi order was founded by Hazrat Bahudd.in Nakshabandi (1318-1389) in Bukhara at present Uzbekistan.

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13. Chistia is one of the most important Sufi orders mainly found in South Asia particularly in India, Bangladesh and Pakistan. The founder of the Chistia order was Hazrat Khawaja Mainuddin Chisti whose shrine is situated in Ajmer district of Rajasthan, India. The shrine ofAjmer is the most popular shrine in South Asian region. 14. Qaderia is also an important Sufi orders in Central Asia also found in Bengal region. The founder of the Qaderia order was Hazrat Abdul Qader Jilani popularly known as GausalAzam Hazrat Boro Pir Saheb. Whose shrine is situated in Baghdad, Iraq. 15. Hanafi school of thought is one of the most important and popular school oflslamic jurisprudence among four established school of Islamic jurisprudence. Hanafi school of thought belongs to Imam Abu Hanifa. He is popularly known as lmam­ e-Azam means the great Imam. The follower of this school of thought is called Hanafi. Hanafi school of thought is the most popular in Asia particularly in South Asia. The other three school of thoughts are Maliki, Shafi and Hambali. 16. Md. Shamaim Firdous, Icons of Divinity: Sufi Saint of Furfurah Sharif, S.B. Publisher, Kolkata, 2011, pp. 39-40. 17. See Pradip Kr Dutta, Carving Blocs: Communal Ideology in Early Twentieth Century Bengal, Oxford University Press, Delhi, 1999, pp. 88-89. 18. Siddique, 'Furfura Sharifer Mojadedde-e-Zaman (R.H) erJiboni' (Biography of Mujaddid-e-Zaman ofFurfura Sharif) p.l50. 19. See Rafiuddin Ahmed, 'The Bengal Muslims 1871-1906: Quest for Identity', Oxford university Press, Delhi 1981, pp. 101-102. 10. Amit Dey, 'Bengali Translation of the Quran and the Impact of Print Culture on Muslim Society in the Nineteenth Century', in Societal Studies, 2012, 4(4):12991315. 21. Syed Ajmat Hussain, Mujadded-e-Zaman Hazrat Pir Abu Baler Siddique R.H er Washiyatnamanh, (Washiyatnamah ofMujaddid-e-Zaman Pir Abu Bakr) published by Kanayat Library, Furfura Sharif and printed by Azad Printing Press, Pabna, Bangladesh, 2011, pp. 13-14. 22. Siddique, 'Furfura Sharifer Mojadedde-e-Zaman (R.H) er Jiboni' (Biography of Mujaddid-e-Zaman ofFurfura Sharif) p. 40. 13. Mohammad Yakub and Mohammad Khurshid Anwar, Darbar e AuliaDastan-e­ Furfora Sharif. Madina Book Depot, Kolkata, 2014, p. 53. 14. Chandiprasad Sarkar, The Bengali Muslims: The Study of on their Politicization 1912-1929, K.P. Bagchi Press, Calcutta, 1991, p. 114. 15. Syed Ajmat Hussain, Mujadded-e-ZamanHazratPir Abu BakrSiddique R.H. er Washiyatnamanh, (Washiyatnamah ofMujaddid-e-Zaman Pir Abu Bakr) published by Kanayat Library, Furfura Sharif and printed by Azad Printing Press, Pabna, Bangladesh, 2011, p. 14.

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26. See Maulana Mohammad Ruhul Amin, Fuifura Sharifer Itihas o Bonger Aulia Qui: Shah Sufi Mau/ana Abu Bakr Siddique (rah) Bistarito Jiboni, 15th Falguna. Bashirhat.1347 (Bengali calendar). 27. The Musalman, 29th Februmy 1924, p. 29. 28. Quoted in Chandiprasad Sarkar, The Bengali Muslims: The Study of on their Politicization 1912-1929, K..P. Bagchi Press, Calcutta, 1991, p. 92. 29. See Joya Chatterji, 'The Bengali Muslims: A Contradiction in Terms? An overview of the debate on Bengali Muslim Identity' in Mushirul Hasan (ed.), Islam: Communities and the Nation: Muslim Identities in South Asia and Beyond, (Manohar Publication, Delhi, 1998) p. 265. 30. Official website of Atghoria district, Bangladesh, http://atghoria.pabna.gov.bd/ node/438166 (accessed on 24th December 2014).

31. Syed Bahauddin, Banglaritihas e Fuifura Sharif(Furfura Sharif in the History of Bengal), published by Hazrat Peer Abu Bakr Siddique Research Center, Furfura Sharif, Hooghly, 2002, p. 100.

DOD

6 Communal Harmony and the Mystical Thought Surayia Gull

Introduction Mysticism, as we know is the kernel of all the religions. All religions have outward framework and inner core. The tragedy with most of us is that we are aware only of the exoteric or outward framework of religions not the esoteric part of it. To have a complete awareness of religions, it is important to study the esoteric part of them which is purely spiritual in nature. And in the present context the moral condition of man continues to deteriorate. Has become the more important to take man back to be rich and pluralistic spiritual culture of the past.

Locale of the Study Mysticism has a practical relevance today, in view of the degradation of all sorts, which is prevailing at all quarters. Higher spiritual experience in all religions aims at bridging the gulf between the humans by imbibing them with high moral ideals. Bergson very rightly observers that great mystic feels of the truth to follow into him from its source like a force in action. The mystic direction is the very direction of the elan of life. The contribution of the Indian Sufis to society lies in their sincere and dedicated struggle, to find a unity for the heterogeneous elements that make up its totality. They appreciated the multi-racial, multi-religious and multi

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lingual pattern of Indian society by the overflow of their consciousness of divine. For them God was not a logical abstraction of unity, but a living reality it can be approached through the service of mankind. Their efforts were directed towards the creation of a healthy social order, free from dissentious, disorders and conflicts. It was a herculean task but they undertook it as a divine mission. In love, faith, toleration and sympathy they found the supreme talisman of human happiness.

Objectives To study the Sufi thought as an ideology of peace and religious harmony. If we examine the chronology of ancient Indian texts and personalities, we can easily conclude that ancient Indian culture and spirituality is one of the oldest. Thus it can be safely concluded that ancient Indian culture or its synonym Hinduism is the oldest religion. The Great personalities of Ram, Krishan and Buddha were Messengers Prophets/ Avatars of God in different times and areas. The Hindu Scriptures like the Vedas and the Gita are revered as revealed books. Now let us examine Islam. The religion of Islam in its book "Quran" claims that all Prophets, holy and pious men professed Islam since times immemorial. Quran claims that the religion proclaimed by God to all nations and cultures was Islam. Apparently this seems naive. No culture outside Arabia, before Muhammad, supports this view. A deeper scrutiny of the facts reveals a different picture. The text of Islam i.e., Quran revealed to Muhammad is in Arabic language. We read Quran in translation. We translate its verses, but keep its many Arabic words viz.; Islam, Aslam and Muslim as such. We do not translate these words. Islam means surrender or submission to God, to ultimate reality. Muslim is the one who surrenders. Hence it can safely be concluded that all Avtars/Prophets/Messenger and Holymen, Sages, Hermits and Mystics who were men and women of God, belonging to all ages, lands, languages and cultures had surrendered to the will of God were Muslims and followed Islam. Not in a sense that they were cultural Muslims of today, having a distinct identity as against Christians and Hindus of today, but in the true sense of the scripture as it was revealed to prophet Muhammad. Hence, a broad understanding leads us to the conclusion that Hindu or Indian Avatars like Ram were Prophets/Messengers of God in the same way as Christ and Moses. There is a verse in the Quran saying that the names of all the prophets were not mentioned to Muhammad in the Quran (See Sura No. 40 entitled Mumin, verse 78). If Hinduism and Islam are understood without the parochial approach of the mullahand the Brahmin,

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they lose their distinct identities and remain two faces of the same truth and one in esoteric sense. We may call this primordial religion or mysticism. It is the soul of every religion, creed, or faith, which has been preached from time to time in different countries and various tribes by teachers inspired by God. They came from one and the same source and taught one and the same truth. But the hand of time, combined with want of efficient means in older days to preserve those teachings intact, afforded occasions and opportunities for human interpolations and wrong interpretations. I believe that the most brilliant contribution to the ideal of secularism comes from the 14th century Kashmir. An ascetic and dynamic lady, famous with three names in various circles viz. Lal Ded, Lal Aarifa and Lallshwari, had a profound effect on the social fabric of Kashmir by her reformative action including her famous mystic poetry. Her most important contribution to the turbulent events of then Kashmir was the spiritual grooming of her heir, Sheikh Nuruddin, also known by other epithets like Nund Reshi, Sahzanand and Alamdar-i-Kashmir. Because of her novel and noble approach to history, social reform and spiritual emancipation, the two communities have included Lal Ded in their respective and narrow folds. Following in the footsteps of his mentor, Sheikh Nuruddin's life and works had the profound effect on the spiritual, social, economic and political spheres of Kashmir, whose effects can even now be discerned in that land. The teachings of both the lady mentor and the pupil have affected the last seven centuries of our land like a balm and an elixir. Though the centrifugal and short sighted forces are trying to belittle the stature of the two "radiant lights" of Kashmir by trying to put them in one religious domain or the other; the fact remains that their teachings and actions transcend the man-made and immaterial denominational boundaries. One of the famous couplets of Lal Ded is presented here

(God is shining in all things. Do not consider the Hindu or the Muslim different). It is pertinent to note that in that age the apparently Hindu or the apparently Muslim saints and ascetics have used the same words for God. Besides

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other words both Lal Ded and Sheikh Nuruddin uses the word Shiv for God, Allah or Ishwar. The Sufis Waltanschauung was based on three basic postulates which determined their attitude towards God, Man and Society. All people are the children of God on earth. Sheikh Hamiduddin Nagouri, a distinguished disciple ofkhwaja Muinuddin Chishti of Ajmer, did not permit his disciples to use the categories of infidel and believer as the basis of any social discrimination. Sheikh Abdul Quddus of Gangoh, a renowned Chishti saint of the sixteenth century, thus admonished his disciples in a letter: "Why this meaningless talk about the believer, the obedient, the sinner, the rightly guided, the misdirected, the Muslim, the pious, the infidel and the fire worshiper,all are like beads in a rosary". When Sheikh Nizam-u-din Auliya saw Hindus bathing in the Yamuna and singing devotional songs, he said:

Every person has their own path, their own religion and centre of worship. A whole world of religious broad mindedness and tolerance is epitomized in this hemistich which came to be frequently cited inside and outside the Convents of medieval saints. Iqbal considered the following verses of Amir Khusrau as the best illustration of religious toleration.

0 you! Who sneer at the idolatry of the Hindu, learn also from him how worship is done. The Sufi's toleration was an expression of confidence in their faith. For them all people were the children of God on earth and any social discrimination was a negation of the true spirit of faith.

The second foundational principle of the Sufi approach and ideology was their firm faith to adopt the ways of God. It meant that the aim of human life is to reflect in one's own thought and activity towards the attributes of

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God. Perfection in human life could be achieved only by expressing more and more divine qualities in one's life. God extends his bounties to all, the pious and the sinner, the believer and the non -believer, the high and the low. When the sun rises it gives light and warmth to all living beings; when it rains all benefit from the showers, the earth keeps its bosom open for all. The Sufis identified service of God with the service of Man. Sheikh Junaid Baghdadi was quoted in the mystic circles of Delhi as having said that he found God among the poor people in the streets of Medina.

~ ~ -?~~ f -.:.&2/ ~ 0'_, _, 0.-' L:r _, e., ":" The third foundational principle of mystic ideology was their faith in the unity of divine revelation, which paved the way for contact with people of diverse faiths and denominations. The Quran points out that the tragedy of man has laid in his effort to make distinction between prophets or in his accepting some and rejecting others. This attitude is rectified in the following verse of the Quran: It says, we make no difference between them (prophets) and we are resigned to God. (2 : 285).

This approach opened the doors for deeper ideological contact and communication with people of different faiths and put an end to notions of inclusiveness which had hither to prevailed among mankind, assigning divine blessings and favours to one's own community. Amir K.husrau who has delved deep into Hindu religious literature said:

(Though Hindus do not believe in the religion in which we do, in many matters they and we believe in the same thing) Mirza MazharJani-i-Janan believed in the divine character of the Vedas. Bahar-ul-Hayat, Jawahir-i­ K.hamsa could never have come into existence without being inspired by this ideological position. The Upanishads, which contain the earliest exposition of pantheistic philosophy inspired Muslim mystic thought in many ways.

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Toynbee has very correctly observed that the missions of the higher religions are not competitive but complementary. If the unity of divine revelation is accepted, it would automatically lead to this attitude of mind and soul. The Sufis not only preached it but practiced it and helped in pulling down the barriers between various religious groups. Shah Neyaz Ahmad of Bareilly (UP) thus declared the essential unity of all religions:

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