Table of Contents

Socio-Political and Economic Situation of North India in 12th and 13th Century ........................ 2

The historical origin and evolution of Sufism; Peace Building among Communities ................. 6

History of Sufism: Was it spiritual and politics? .......................................................................10

Inter-faith conflict within Subcontinent; A historical analysis ..................................................12

Teachings of Sufism to promote inter-faith harmony in the subcontinent ..............................13

1. Khwaja Nizamuddin Awlia (1242-1325)............................................................................. 16

2. Baba Guru Nanak (1469 1539) : Sufism and Sikhism ...................................................... 19

Role of Sufism in Human Development within Subcontinent ..................................................21

1. Understanding Human Development ................................................................................ 22

2. Sufi critique of human development within Subcontinent society ................................... 22

A Comparative Analysis of Sufism in Historical and Modern Era ..............................................23

Tendency of masses towards Sufism in Historical Perspective; Understanding Sufisms basics

.................................................................................................................................................23

Sufism in the Modern Era .........................................................................................................29

 Chapter: 2 History of the Region (North India)

Socio-Political and Economic Situation of North India in 12th and 13th Century
To understand the role of Sufis in peace building and human development, there is a need first to

analyze the social and political structures of the subcontinent society and the connection of Sufis

with those Structure. Because it is impossible to analyze the impact of Sufis on the society and

people without first understanding the traditions and principles on which the society of that time

was based, and the dynamics which dominated the politics of that time. Only after that we can

know the space which Sufis occupied in those socio-political dynamics of the subcontinent society

and how they managed to play an influential role.

Feudalism originated in the Gupta period1. In the subsequent years which followed the eclipse of

the Gupta empire the spread of feudalism was quite noticeable and during this period "military

governorship was conferred on important chiefs." In the age of Harsha 2, high ranking civil as well

military offices came to be bestowed upon persons holding feudal title. Hence feudalism, which

became a dominant productive system during the eleventh and twelfth centuries, had originated

and spread much before the invasions of the Turks.

One of the significant features of the prevailing socio-political system was the complete

fragmentation of political power from top to bottom. The basic changes in the economic structure

and relationship did have their implications on the political structure. With the shifting of economic

1
N. Jayapalan, History of India, Vol. I, (Atlantic Publishers, 2001), 130, The Gupta Empire was an ancient Indian
empire founded by Sri Gupta. The empire existed at its zenith from approximately 320 to 550 CE and covered
much of the Indian subcontinent
2
Reddy Keishna, Indian History(2011), Tata McGraw-Hill Education Private Limited, Harsha, also known as
Harshavardhana, was an Indian emperor who ruled North India from 606 to 647 CE
power to the vassals, the top political authority i.e. the king was no longer in a central commanding

position to concentrate all political power in his hand. The result was obvious as Mr. K.M.

Shrimali points out:

"The growing bardic sycophancy, however, had begun to create an aura around kings, treating

them as rulers of rulers and ascribing divinity to them. As a result of this image building the king

was increasingly becoming more of a private person than the real head of the state."

The vassal/feudal was usually called as samanta, rauta, thakkur, etc. The vassal was granted land

by the ruler. In lieu of this land grant he was expected to send military contingent to the ruler.

Apart from this obligation the samanta was left free with full powers to administer his territories.

If the samanta remained loyal to the fuller and committed to his military obligations there was no

interference from the above. However, the division of political power was not restricted to this

level alone. Feudal lords had their own sub-vassals. The increase in the number and power of these

samantas and sub-samantas weakened the central authority. It resulted in the emergence of a

political system which deprived the ruler of administrating his territory directly and effectively.

The landowners or feudal lords occupied a key position in this societal structure. They shared the

political power with the rulers. And this new relationship acquired a special significance in the

emerging economic structure. Hence onwards, it was not the ruler at the top who controlled the

destiny of his people but feudal lords who kept the entire population under subjugation in their

respective territories by virtue of their economic power. This hold on economic productivity gave

them enough resources to maintain their military strength. In order to meet their personal and
military expenditures they not only taxed the peasantry heavily but exploited them in numerous

other ways.3

The society was divided into exploiters and exploited. The exploiters constituted the ruling class.

They controlled the means of production (land) and lived a prosperous and luxurious life. The

exploited were the toiling masses, who worked day and night only to lead a life of semi-starvation.

In the initial state of its development perhaps the caste system was not socially very rigid. But in

due course of time the caste system shunned its flexibility and it had become stiff. This is especially

true in the case of early medieval India. This change took place perhaps because of the

intensification of the contradictions between the upper castes and the lower castes. The former

tried to make the caste-system more and more suited to their class interests. But on the other hand

the discontent of lower castes resulted in popular movements. The role of Buddhism is quite

significant. It showed to the people an alternative path, which was free from caste hierarchy and

rituals. Consequently, it had gained widespread popularity.

Thus, for decades Buddhism played a useful role against the oppressive mechanism of the caste

system. But in the post-Harsha period Brahaminism had once again established its supremacy.

This was possible because of certain socio-economic changes. The emerging landed aristocracy

(feudal lords) patronized the Brahmins which proved more suitable and convenient to their class

interests. The revival of Brahaminism resulted in the rigidity of the caste system. Though the caste

system has retained its essential features in the course of Indian history but never had it appeared

in such an ugly form as we see after the mid-seventh century.4

3
Madhu Trivedi, History of India (8th to 18th Century), Pg.1-20
4
Gavin D. Flood (1996). An Introduction to Hinduism. Cambridge University Press. p. 82
The Brahmins, who theoretically, occupied the highest position in the caste hierarchy, benefitted

from the changes that took place in the post-Harsha period. Taking the full advantages of the

changing circumstances, which saw the emergence of feudal lords or vassals who extended their

patronage to them, the Brahmins tightened their grip on the socio-religious order of the day.5

The Brahmins claimed "reverence from all varnas by the mere fact of birth, expounding the duty

of all classes, freedom from death sentence, exemption from taxes, precedence on all roads, lesser

punishment for certain offences in comparison with the other castes, a shorter period of mourning,

etc. Alberuni says that "if a Brahmin killed a man, the former had only to fast, pray and give alms."

A social organization based on caste system was bound to create an unhealthy and suffocating

atmosphere. It generated a narrow outlook and petty mentality in the ruling class, which was prone

to reject anything which was reasonable, rational and scientific. The contemporary Indian society

had become insular. Alberuni thus writes:

"The Hindus believe that there is no country but theirs, no nation like theirs, no king like theirs, no

religion like theirs, and no science like theirs."

This self-glorifying and conceited attitude had a serious effect on the contemporary society which

refused to grow and turned into a store of superstition and prejudices. Commenting on the social

conditions prevailing in the contemporary medieval society on the eve of the Turkish invasion Dr.

P. Saran remarks: "This spirit of exclusive superiority was created and maintained by a process of

intellectual fraud, in as much as almost the entire literature of the period was utilized for this

purpose and the masses were asked to follow it blindly in the name of Holy Writ, to question whose

authority was an unpardonable sin."

5
Madhu Trivedi, op.cit.
During the early medieval period we find the beginning of child marriage and sati system.

Moreover, widow remarriage had become a thing of past. Commenting on the prevailing

conditions in the early medieval period Prof. Mohammad Habib makes the following remarks:

"This division of Indian society into castes and sub-castes with impossible barriers between them,

and the principle of discrimination as the basis of society, could not fail to lead to the unhappiest

results. Indian culture had once been on the offensive, it had penetrated into the heart of Central

Asia in the form of Buddhism and it had also gone to the islands of the Pacific Ocean. But for

centuries before the Ghorian invasion Indian culture had been on retreat. Within the country itself

the Thakur class with its monopoly of power had completely alienated the workers and peasants."

The social conditions thus prevailing in the period under our study created a wide gulf between

the rulers and the ruled. Prof. D.D. Kosambi aptly remarks, ".... the people had no interest

preserving their rulers". Consequently, the masses did not bother to rise against the Turks. The

indifference thus shown by the common people mainly facilitated the victory of the Turks against

the rulers of India. No system can last for long without keeping the confidence of the toiling people.

The historical origin and evolution of Sufism; Peace Building among

Communities
Above was the social context in which the Sufis played a role which influenced the lives of the

masses. In this section, their interaction with common people shall be discussed, along with

explaining the Sufi traditions which played a great role in bridging the gap between the various

communities of society to build peaceful relations, and their efforts regarding human development.

The advent of Islam in India and its encounter with the local religions, in the first instance with

various doctrines of Hinduism, brought about a sharp increase in the number of religious concepts
and images, particularly in the popular Islam of the lower social strata. The role of the initiators of

HinduMuslim cultural dialogue fell to the lot of Sufi preachers and missionaries of the twelfth to

fourteenth centuries, who, in order to introduce Islam to the broad masses of the urban population

and to be understood better, actively made use of the concepts, images and legends of local

religions and cultural traditions. In the course of this proselytizing activity a certain

correspondence between the teachings of Islam and the doctrines of advaita vedanta was

established as also between the preaching of Sufis and Hindu mystics like Naths, Sants and

Bhaktas.6

The Islamic penetration of the subcontinent accelerated in the 13thcentury. Several reasons may be

cited for this change. First, the establishment of the Delhi sultanate enabled Muslim scholars and

traders to travel freely throughout India under the protection of the political authorities. Second,

India was a beneficiary of the Mongol invasions (1219-1261) that devastated Central Asia and

Persia. Many noted scholars fled the Mongols into the security of Hindustan. Third and perhaps

the most important element, was the establishment of Sufi orders throughout the vast subcontinent.

Indeed, Islam spread in India and Pakistan not by the force of conquest or the elaborate arguments

of mullahs and kadis but through the work of the great Sufi shaykhs. In this respect, Muslim India

is different from the Arab countries where Islam was introduced during the classical period (665-
7
1258) through the work of the muhaddithin and the mujahideen.

The process by which a faith enters the hearts of the believers has a profound impact on the way

religion is felt and followed by them. In the Arab experience, the solidification of Islamic life took

6
Ali Aghar Chishti (1884) Jawahir-i faridi, Lahore: Punjab Press.
7 Nile Green,Making Sense of Sufism in the Indian Subcontinent, 2008, pg.101-110
place during the imperial days of the Baghdad Caliphate and was tilted heavily in favor of the

exoteric aspects of religion. By contrast, the Indo-Pakistanis, Indonesians and Africans were

exposed more to the esoteric and spiritual dimension of Islam. 8

The Sufi shaykhs of the 13th century were not missionaries. They were not merchants of faith

peddling their religion. They were men drunk with the love of God, giving of themselves for no

gain but the prospect of divine pleasure, serving humanity irrespective of creed or nationality and

sharing their spiritual bounty with whoever would partake of it. Proselytizing was not their goal;

it was a byproduct of their selfless service. The Sufi way strove to mend human behavior and to

open up human vistas to the sublime peace that comes from proximity to God. Their miracles

were the transformations of human hearts. The Muslims needed this spirituality as much as did the

Hindus and the Buddhists. 9When a Muslim experienced a spiritual rebirth through a Sufi, it was

called an awakening. When a non-Muslim was similarly transformed, it was called conversion.10

India, whose social structure was fossilized by the caste system, was ready to accept a universal

religion like Islam. In a predominantly Hindu society, the position of a person was determined at

birth. The Brahmans reserved for themselves the exclusive privilege to recite the mantras and

propitiate the gods. The warrior Rajput class whose princely privileges were also guaranteed by

birth backed the status quo. The vyasyas tilled the toil and paid the taxes. At the bottom of the

social ladder were the shudras or the untouchables. To quote a well-known Indian writer V.T.

8Dallal, Ahmad.The Origins and Objectives of Islamic Revivalist Thought, 17501850. Journal of the American
Oriental Society 113:3 (1993): 341359.
9
Ernst, Carl. Lives of Sufi Saints. In Donald S. Lopez Jr., ed., Religions of India in Practice. Princeton, NJ: Princeton
University Press, 1995: 495512.
Rajshekar: These untouchables were denied the use of public wells and were condemned to drink

any filthy water they could find. Their children were not admitted to schools attended by the caste

Hindu children. 11Though they worshiped the gods of Hindus and observed the same festivals, the

Hindu temples were closed to them. Barbers and washer men refused to render them service. Caste

Hindus, who fondly threw sugar to ants and reared dogs and other pets and welcomed persons of

other religions to their houses, refused to give a drop of water to the untouchables or to show them

one iota of sympathy. These untouchable Hindus were treated by the caste Hindus as sub-human,

less than men, worse than beasts . . . In this social matrix, the message of Sufis with its emphasis

on the brotherhood of man and the transcendence of God found a ready reception.

But the most important reason for the success of the Sufis lay in the spiritual bent of the Indian

mind. Every culture produces an archetype that personifies the ethos of that culture. For instance,

in contemporary America, it is the businessman who personifies the ethos of the American culture.

During the industrial revolution in Europe it was the empiricist and the inventor. During the Dark

Ages in Europe it was the monk. In medieval Japan it was the Samurai. In the Muslim Middle East

it was the traditionalist. In India, it was the sadhu and the rishi. 12Gautama Buddha personified this

archetype; so did Shankara Acharya and Tulsi Das. These men of faith enjoyed and continue to

enjoy an honor and respect that is the envy of kings and emperors. As Islam entered the

subcontinent, it adapted its mode to fit the spiritual paradigm. The Sufi could intuitively and

immediately relate to the Indian psyche in a manner that the learned doctors of law could not. Thus

11 Prof. Dr. Nazir Ahmad, The Sufis of India and Pakistan, pg.1

12
R.Upadhyay , Sufism in India: Its origin, history and politics by, 2004
it was the great Sufis who not only succeeded in introducing millions of Indians to Islam but also

contributed to the evolution of a unique Hindustani language, culture, poetry and music which

amalgamated the ancient inheritance of India with the vibrancy of Islam.

History of Sufism: Was it spiritual and politics?

Different scholars have presented different views about the role of politics in the circles of Sufis.

These different views shall be analyzed with their merits and demerits in this section, but it shall

mainly be restricted to presenting a historical overview of these competing theories of different

scholars. This part of the chapter is important because it provides an insight about the political

power (If any) which the Sufis wielded in the socio-political context of subcontinent. If we can

understand the political dynamics inside the Sufi circles, we can understand their influence which

they used to in the Peacebuilding Process in the larger context between the different communities,

and how the spiritual influence of Sufis translated into concrete actions which impacted the

society at large.

Contrary to the spiritual mission of Sufism, the cult was primarily introduced in India for spread

of Islam with a view to help the Muslim rulers for political domination. By and large the spiritual

successors of mystic Islamic saints enjoyed the royal favor of Muslim rulers and gave moral

support to the atrocious Muslim invaders and looked other way to ignore the growing social

conflict. They also guided the State in political affairs with their experience of regular interaction

with common people. The way Sufis' tombs emerged as a place of pilgrimage suggests that the
missionary objective of the Islamic mystics was formulated mainly for conversion and to establish

the Perso-Arabian cultural domination in South Asia. Even though the Sufi saints got convinced

with non-Islamic worldview on metaphysics in course of their interaction with non-Muslim saints,

they did not allow their followers to accommodate it in the straight jacket of Islamic theology. Sufi

saints commonly viewed as symbol of secularism however, never opposed Jejiya (Tax imposed on
13
non-believers) levied on Hindus in Islamic India.

Sufis had accompanied the Muslim marauders in their conquest and brought Islam in contact with

Hindu priests and saints. They were receptive to some of the local Hindu traditions may be for a

tactical reason to entice the locals towards Islam but ensured that local norms are not

accommodated against the watertight Islamic belief, dogma and practice of Quran, Hadith and

Sharia which were the fountainheads of Sufism. Their deeply rooted belief and practice of Islamic

norms within Perso-Arabic traditions remained the bedrock of the mystic movement. Therefore,

instead of advising the Muslim marauders against their inhuman deeds, the Sufis overlooked the

plight of Hindu priests and saints, who were forced to flee and hide themselves. 14

Passion to the essential spirituality of life was hardly found in any Muslim ruler or Prince except

Dara Shikoh (1615-1659). He was perhaps the only sincere Muslim prince, whose "effort was to

find a common ground between Hindu and Muslim religious thought" (Islamic Mysticism in India

by Nagendra Kumar Singh, Page 179). For this he was accused of heresy.

13
Prof. Dr. Nazir Ahmad, The Sufis of India and Pakistan, paper 924
14 (1984) Qalandars and Related Groups (Elements of Social Deviance in the Religious Life of the Delhi Sultanate of
the 13th and 14th Centuries), in Y. Friedman (ed.) Islam in Asia, vol. I, Jerusalem: The Magnes Press, pp. 8798.
Under the patronage of the State under Muslim rulers, the Sufi mystics while offering spiritual

guidance and support to the Hindu subjects allured them for adoption of Muslim identity,

superiority of Arbo-Persian-Turkish tradition and accordingly transplanted them in the cultural

tradition of India. The establishment of Sufi orders in India coincided with the rising political

power of Muslims.15

According to Prof. Dr. Tanvir Anjum, the relationship of the Chishti Sufis with the political

authorities has been quite controversial. After the inception of the Chishti Silsilah in India in the

last decade of the twelfth century by Khwajah Mu'in al-Din Chishti of Ajmer, the Chishtis, in line

with their traditions in Persia, made it a definite policy to keep a distance from the rulers by not

accepting state services, rejecting lands grants and titles from the rulers, and by not visiting the

royal court, or welcoming the Sultans to their khanqahs. By doing so, the early Chishtis in India

carved out a space, or an environment for independent action and practice of Chishti principles,

free from the interference of the state in the Sultanate of Delhi during the next two centuries.

However, this space was contested both by the rulers and some of the ulama or religious scholars

on varied counts. In subsequent decades, the space was preserved and expanded by the Chishtis,

employing multiple strategies, while the state tried to encroach on it, which the Chishtis severely

resisted. Later, in response to state manoeuvring and containment of the space, the Chishti Shaykhs

defended and considerably realigned it, whereas their descendants negotiated it with the rulers for

their own benefits.16

Inter-faith conflict within Subcontinent; A historical analysis

15
Muslim-Almanac edited by Azim A.Nanji, 1996, Page 61
16
Tanvir Anjum, From Restrained Indifference to Calculated Defiance:Chishti Sufis in the Sultanate of Delhi
Until there is peace between religions, there can be no peace in the world. ~ Thich Nhat Hanh

The Indian Subcontinent has experienced many religions over the centuries and is one of the

oldest cradles of human civilization on earth. India has seen many times of peace and hegemony,

while it has also experienced war and conflict with millions perishing in conflicts, ranging from

ethnic cleansing and religious hatred. Islam and Hinduism have been the two most prominent

religions in India. Throughout its history the region has seen both times of cohesion and times of

conflict.

Historical records of religious violence are extensive for medieval India, in the form of corpus

written by numerous Muslim historians. Will Durant states that Hindus were

historically persecuted during Islamic rule of the Indian subcontinent.[89]

Religious violence in medieval India began in centuries before the start of Delhi Sultanate, with

the raids by Turko-Mongol, Persian and Afghan armies. It intensified during Delhi Sultanate,

continued through Mughal Empire, and then in the British colonial period. Will Durant states that

Hindus were historically persecuted during Islamic rule of the Indian subcontinent. While the roots

of violence against Muslims lie in India's history, stemming from lingering resentment toward

the Islamic domination of India during the Middle Ages and policies established by the

country's British colonizers.

"It was a multicultural coexistence rather than any merger into a single, composite culture," writes

the Indian psychoanalyst and author Sudhir Kakur. "Hindus and Muslims lived together separately.

They were more than strangers, not often enemies, but less than friends."

Teachings of Sufism to promote inter-faith harmony in the subcontinent

The Sufis and Saints of India had massive appeal among people of different religions and they

were away from the centers of power, unlike the conservative clergy. We have seen rich traditions

of people like Kabir, Tukaram, Narsi Mehta, Shankar Dev, Lal Dedh, clearly from within the

Hindu tradition, while Nizamuddin Auliya, Moinuddin Chishti, Tajuddin Baba Auliya Ajan Pir,

Nooruddin Noorani (also known as Nund Rishi) coming from a clear Sufi tradition.

Sufism gave respectability to the separation of state power and religion and merged the concept of

God worship with the process of gaining knowledge; travails of poor people are the focus of the

Sufi work. The Sufi traditions gave respectability to many low strata and castes of society, posing

a challenge to the hegemony of upper caste; this tradition had an inclusive approach towards all

religions. The Sufi tradition opposed the closed rituals and hegemony of the elite of society. They

adopted the languages more popular and close with the masses. Also, they talked of one God. In

India, in particular, Hindu-Muslim unity has been a principal concern expressed by many of the

saints from this tradition.

The inclusive and humanistic teachings of these Sufis played a big role in bridging the gap between

the lower strata of Hindus and Muslims. What was important for the Sufis and their followers was

not the external ritual of the mosque or temple, but simply to understand that divinity can best be

reached through the gateway of the heart.

In this way the Sufis succeeded in bringing together Hindu and Muslim in a movement which

spanned the apparently unbridgeable gulf and gap separating the two religions. To this day, while

Muslims usually predominate at Sufi shrines, we can also see huge numbers of Hindus, as well as

the odd Sikh and Christian, in fact people belonging to all communities and religions. Here for

once you can see a philosophy acting to bring people together, not to divide them. In modern India,
Sufism is not something other-worldly so much as a religious force that demonstrably acts as a

balm on India's festering religious wounds.

The shrine of Hazrat Nizam-du-din Auliya in India is a shining example of the golden Sufi

traditions which brought together people from all communities and religions despite all their

differences, under the banner of Humanity and Love.

Socio-Moral Relevance of Sufis; Case Studies of Khwaja Nizaamuddin Awlia

and Baba Guru Nanak Commented [MDS1]:

Today, the world has divided into different camps and we are in a state of war. Religion has been

used as a tool in order to promote the political enmity and hatred. On the other hand, Modern

Western thought has severely influenced the youth of our society. For them their own culture,

religion and traditions are merely orthodoxy and they feel ashamed of being Muslims. In such a

predicament, where the gap between religious teachings and the actions of its followers is so wide,

the only way to reconstruct the relationship of Muslims with their religion could be possible

through Sufi tendency. A harmonious unified system could only be maintained, when an inner and

outer peace prevails in the society. As Individual and society are part and parcel of each other; the

inner peace related with ones inner-self will in turn influence the outer peace. It is difficult for

any law and organization to promote the real concept of peace without keeping balance between

individual and society. When the concept of peace rests on the value system of a society, it

becomes easy to achieve peace and harmony.

 1. Khwaja Nizamuddin Awlia (1242-1325)

It is difficult to name a socio-cultural sphere on which Shaikh Nizamuddin Awliya might not have

exerted ennobling influence, whether it is religion, politics, education, literature, music or, above

all, the style of human relations. It is not only the eminent hagiographers, Amir Hasan Sijzi, Amir

Khurd, Hamid Qalandar, Abdul Haqq Muhaddith Dihlawi, Dara Shikoh and others1 who have

written accounts of Nizamuddin Awliyas life; most of the historians of the Delhi Sultanate have

also written profusely about him.17

Shaikh Nizam-ud-din had opened wide the doors of his discipleship and admitted (all sorts of

people into his discipline) nobles and plebeians, rich and poor, learned and illiterate, citizens and

villagers, soldiers and warriors, freemen and slaves and these people refrained from many

improper things, because they considered themselves disciples of the Shaikh; if any of them

committed a sin, he confessed it and vowed allegiance anew. The general public showed an

inclination to religion and prayer; men and women, young and old, shop-keepers and servants,

children and slaves, all came to say their prayers. Many platforms with thatched roofs over them

were constructed on the way from the city to Ghiyathpur; wells were dug, water-vessels were kept,

carpets were spread, and a servant and a hafiz was stationed at every platform so that people going

to the Shaikh may have no difficulty in saying their supererogatory prayers .18Owing to the

influence of the Shaikh, most of the people belonging to all religions and communities of this

country took an inclination to mysticism, prayers and aloofness from the world and came to have

17 (1972) The Big Five of India in Sufism, Ajmer: W. D. Begg.

18 Amir Hasan (1992) Nizam ad-din Awliya. Morals for the Heart: Conversations of Shaykh Nizam ad-din Awliya
recorded by Amir Hasan Sijzi, New York: Paulist Press.
a faith in the Shaikh. This faith was shared by Alaud- din and his family. The hearts of men

having become virtuous by good deeds, the very name of wine, gambling and other forbidden

things never came to any ones lips .Out of regard for one another the people refrained from open

usury and rerating, while the shopkeepers, from fear, gave up speaking lies, using false weights

and deceiving the ignorant . In short God had created the Shaikh as a peer of Shaikh Junaid and

Shaikh Bayazid in these later days and adorned him with that divine love which cannot be

understood by human wisdom. The virtues of a Shaikh and the art of leading men (in the mystic

path) found their fulfilment and their final consummation in him.19

The Shaikh developed the Chishti concept of non-violence into a doctrine of socio-religious

tolerance and pacifism. He refused to extend moral support to the policy of the expansion of the

Delhi Sultans, which turned out to be the actual cause of his conflict with the authorities. When

the Shaikhs associates Amir Khusrow, Amir Hasan Sijzi and Ziauddin Barani, who were in court

service, compiled chronicles and wrote odes eulogizing the military victories of the Sultans, he

avoided their direct criticism, but in his usual manner of allegorical admonition used to reiterate:

If someone puts a thorn [in your path] and you put a thorn [in his], there are thorns everywhere

(Amir Hasan 1992: 180).20

Shaikh Nizamuddin linked the inclination for violence and revenge with mans bestial self (nafs),

and peaceful disposition and tolerance with his spiritual heart (qalb). If people or nations who

happen to be under the influence of nafs run into each other, endless strife is inevitable. However,

19
Ziauddin Barani, Tarikh-i- Firozshahi (Chronicles of Firoz Shah)
20 1957 Some Aspects of Khanqah Life in Medieval India, Studia Islamica, VIII: 5169.
if the corroding action of nafs is met with the neutralizing counteraction of qalb, then enmity dies

out, like acid neutralized by alkali. According to Nizamuddin forgiveness is spiritual sublimation,

expulsion of all dark passions and unregulated emotions. If there be trouble between two persons,

one of them should seize the initiative and cleanse himself of ill thoughts toward the other. When

his inner self is emptied of enmity, inevitably that trouble between him and the other will lessen

(Amir Hasan 1992: 191).21

He did not discriminate between people of different religions. To him all were God's creatures,

equally worthy of respect and deserving of help. Consequently, Shaykh Nizamuddin's langar (free

food) was served to both Hindus and Muslims. He was the epitome of epitome of tolerance and

broadmindedness and showed a total lack of any bias. Once seeing a group of Hindus at worship,

he observed: "Every community has its own path and faith, and its own way of worship."11 He

taught his disciples to keep the peace at all times and to develop good relations with every one,

irrespective of caste, color or creed, for Islam did not teach violence against or discrimination

between human beings. Only Taqwa (Piety) and certainly not material grandeur- could raise one's

status in the eyes of God. He thus devoted his entire life to bringing people closed to the true spirit

of religion. Islam to him was not a set of hollow rite and rituals. It was rather a superior ethical

code. He left behind himself his disciples who were great scholars, writers and poets. The most

famous among them are Amir Khusro, Amir Najmuddin Hasan Sijzi and Ziyauddin Barni.22

21
Saiyid Athar Abbas Rizvi, A history of Sufism, pg. 55
22
Dr Farida Khanam, Sufism an Introduction, Good word Books Nizamuddin West Market New Delhi, Revised
edition, 2009, 9
 2. Baba Guru Nanak (1469 1539) : Sufism and Sikhism

The relationship between Sufism and Sikhism dates back to the time of Baba Guru Nanak, founder

of Sikhism, who led a modest life of profound and spiritual devotion, focused on building relations

of love, tolerance, co-existence, and harmony among peoples of diverse faiths and socio-economic

status, people belonging to all classes. He was so immersed in piety and teaching his disciples to

live spiritually, honestly, and harmoniously that many of his Muslim contemporaries, especially

Sufis, called him a true Muslim.

Baba Guru Nanak used to travel extensively, including to Mecca for the Haj, different provinces

of Afghanistan, and Baghdad in search of divine knowledge and mystic scholarship. This

exposed him much more to Islam, its mystic schools of thought than to any other religion. For 64

long years, one of Guru Nanaks closest friends and disciple was Mardanda, who remained a

Muslim until he died. According to the custodian of the shrine of Miyan Mir in Lahore, the

descendants of Mardana still live there, and refer to themselves as Sikh-Muslims.23

Guru Nanak left behind disciples belonging to both Muslim and Sikhs, and each claimed him as

theirs for he had lived with them so harmoniously, generously and treated them so equally and so

respectfully that neither side was willing to give up his body to the other. Today, the shrine of

Guru Nanak is visited not only by Sikhs but also by Hindus and Muslims. All try to seek their

blessings in their own ways.

It was in such a mutually reinforcing spiritual relationship, which had been evolving between

Sufism and Sikhism, that Guru Arjan Dev invited Miyan Mir, a leading Sufi of his time and

23 M. Ashraf Haidri , For peace and harmony in South Asia, some lessons from Sikhism and Sufism , 2015
Saint of the Sufisms Qaderi Order, to lay the foundation stone of the Golden Temple in

Amritsar. The commonality of the values, traditions and principles, which the Gurus and Sufis

had been teaching their followers, was so deep with a focus on pure humanism that the Guru Granth

(the central religious text of Sikhism) includes 112 couplets and four hymns by Khwaja Fariduddin

Ganjshakar, a prominent Sufi of the Chishti Order, who lived in Punjab during 1266 A.D. This

signifies the deep relationship between Sufism and Sikhism, and the influence they had on each

other.Since the emergence of Sikhism in the 15th century, the differences between the Sikh and

Muslim communities have been only of political nature. Such differences have hardly originated

from the shared path which the Sufis and the Gurus followed to reach truth. 24

The Chishti Order of Sufism, which influenced the thinking and teachings of Baba Guru Nanak

interpreted religion in terms of human service, inviting its followers to develop river-like

generosity, sun-like affection, and earth-like hospitality.

To implement these universally good deeds, the followers of Chishti and other Orders of Sufism

set up khanaqas25, community centres with feeding and lodging facilities, which were built

throughout rural India. The Chishti Order khanaqas welcomed anyone, regardless of faith, race, or

caste, and offered them food and shelter, spiritual guidance, psychological support, and

counselling. By creating egalitarian communities within a stratified society, the Sufis spread their

teachings of love, spirituality and harmony. It was this example of Sufi brotherhood and equity

that drew people to Islam.

24 Abdulhaaqq Muh.addith Dehlewi, Shaykh (1309/1892) Akhbar al-akhyar, Delhi: Mujtabai Press.

25
a building designed specifically for gatherings of a Sufi brotherhood or tariqa and is a place for spiritual
retreat and character reformation
 Role of Sufism in Human Development within Subcontinent

In our contemporary historical moment Islam has been stigmatized by various violent and

intolerant manifestations in the form of radical fundamentalism. This paper attempts to provide a

vision of human development in Islam that is rooted in the qualities of love, compassion and

generosity, and is fortified by a deep sense of egalitarianism, unity, dependence, and harmony on

individual and societal levels and even universal levels. This was precisely the view which was

preached by the Sufis.

This section will emphasize throughout on values and ethics as the foundation both of Islam and

of its Sufi manifestations. Sufi culture in subcontinent was seen as a path to defining positive

values that would combat corruption at the individual and collective level. There were traditions

of charity and equity which were preached by the Sufis, extended to male female relations.

Sufis tried to reform the hearts of people at the individual level, to root out the moral corruption

prevalent in the society. They encouraged the wealthy to distribute money to lower level so that

all sections of society can benefit. All of these efforts were based without any gender

discrimination. The Sufis tried to socially lift up the Common Man, to equip him with the necessary

psychological, social and spiritual tools so that he/she can lead his/her life in a dignified way. The

principle that all humans are born equal, and that they are endowed by their Creator with certain

inalienable rights26, irrespective of their religion, caste, gender, etc. was strongly upheld in the

teachings of Sufis. It was because of these basic universal teachings which attracted millions of

26
Natural rights are those that are not dependent on the laws or customs of any particular culture or
government, and therefore universal and inalienable
masses to the Sufi traditions. Peaceful cross-communal relations began to build up and the

vulnerable 27fragile sections of the society felt empowered.

1. Understanding Human Development

Why human development and what is meant by the term? First, human development here is in

senses quite different from those normally in use in the World Bank. The primary connotation is

at its core to center on human dignity, opportunity and the notion of human capabilities.

The concept of Human Development is concerned with polishing the human personality in terms

of inner and outer self. The purity of human actions and human soul is what has been sought by

Sufism. Development concerns expanding the choices people have, to lead lives that they value,

and improving the human condition so that people have the chance to lead full lives.

2. Sufi critique of human development within Subcontinent Society

Sufi critique of human development within subcontinent society is that human beings have failed

to live up to their potential as servants and representatives of God, failed to reflect the ultimate

knowledge, goodness and beauty of their original disposition, failed to allow Gods attributes of

mercy, compassion, gentleness, generosity and love to shine through their hearts, and that the

society has failed in its mission to create a perfect and harmonic society. The evolution of Sufism,

both as an inner reality of Islam, and a multifaceted cumulative tradition, has through various

means tried to revitalize and re-establish the reality of Gods mercy, compassion, generosity, and

love in Islam, and the importance of gaining nearness to God through an assumption of these

attributes

27
in need of special care, support, or protection
In trying to transform human development on individual and societal levels, the tradition of Sufism

is analogous to the rise of Islam as a means to endow the human being and society with a higher

moral tone and a deeper sense of faith and submission to God. Sufism attempts to live up to the

moral and spiritual ideas of the Islamic tradition, as well as to dispel, reject and unveil the evil,

oppressive and limiting forms of its external manifestations within society and the world at large.

Sufism attempts to return and deliver Islamic society, and the Muslim from the clutches of Gods

wrath, to the embrace of His mercy.

Numerous examples of Sufis of the subcontinent can be quoted in this regard. With deep devotion

to the love of God as the basic tenet of their spirituality, Sufis connected the Muslims with the

Hindus. The Sufi saints of the 12 th and 13th centuries were not missionaries. Neither were they

merchants of faith peddling their religion onto others. They were simply men drunk with the love

of God, and aspired only to work for divine pleasure. They served humanity regardless of their

faith, caste and nationality. The teachings of the Bhakthi movement in Hinduism closely

synchronized with that of the Sufis. The Bhakti movement was a reform from within Sufism that

sought to break away from the prevalent caste system whereby the Brahmins were declared as

superior to all other castes and the Dalits or the untouchables were discriminated badly against.

It sought to create a more inclusive society, and the only criterion of its membership was

boundless love for other human beings.

A Comparative Analysis of Sufism in Historical and Modern Era

Tendency of masses towards Sufism in Historical Perspective; Understanding

Sufisms basics
We should comprehend that it is a human ideal to have the capacity to discover the route towards

understanding the truth of the Divine, an understanding which is immediate without the

requirement for a medium. One needs to break up into the being of the Beloved, the Divine, where

there remains no compelling reason to allude to you (alluding to the Divine) and I (alluding to

oneself). In such an express the shroud of variety will fall and basic solidarity will remain. The

searcher will turn into the genuine sign of la illaha illa Allah, there is nothing with the exception

of one Divine Unity. It is in this express the searcher turns into an honest monotheist.

In the excursion of the heart the Sufi, the explorer, ends up noticeably delighted by the sublime

presence of the Divine, the Divine turns into the interminable Beloved and the adventure turns into

the trip of the partners towards the Beloved. Tasawouf has been alluded to as a way, a trip, an

adventure of the heart. Such a voyage has a starting; a state of flight that leads towards a goal. A

Sufi takes an internal adventure to accomplish the information of Self, a learning that leads towards

the understanding the Divine. An excursion towards seeing such truth will fundamentally include

steps, one needs to go through stations of learning, mindfulness and comprehension.28

One must take in the guidelines, teaches and hones. One doesn't turn into a Sufi without regarding

the tenets of the Path. Being pulled in to the lessons of Sufism does not really make one a Sufi. In

the dialect of Sufism, jadhba implies that a worker is pulled in toward God by God Himself,

sanitized in this manner of human flaw in profound rise, and outfitted with Divine Attributes or

lifted up ethics as determined in the Qur'an. It likewise implies feeling and watching obviously the

28
Kamali, Hashim, Muhammad. (2009). Diversity and Pluralism: A Qurnic Perspective. A Quranic Perspective,
Islam and Civilisational Renewal, Vol. 1, No: 1, pp 27-54.
appearances of Divine Majesty and Unity. A purged soul fit for accepting such signs relinquishes

itself to the tides beginning from the domains past and, similar to a skilled swimmer, swims in

bliss, in profound accommodation to God and without dread and tension.

On the off chance that fascination implies that one is drawn by a hallowed power connected with

his or her substance toward the reason for his or her creation and to the point showed by his or her

actual, primordial nature, injidhab implies the ready acknowledgment of this welcome sent to one's

soul.29

Fascination is, most importantly, an ability and a Divine blessing given ahead of time. Without

this blessing, an explorer in transit can't feel pulled in through somberness, love, and self-filtration;

nor would he be able to or she perceive the rushes of fascination and being pulled in on the

substance of the universe created by the light originating from the Divine Name the All-Loving.

Such an undiscerning individual has no learning of genuine most profound sense of being: It once

in a while happens that a devotee pulled in thusly is overpowered by the endowments originating

from God, so whatever is other than His indications vanishes, and all considerations with the world

or the Hereafter are overlooked.

There are two sorts of fascination. One is felt deep down and is not showed ostensibly by its holder.

Such a man cherishes God, feels incredible satisfaction with and joy in satisfying His instructions,

and feels relentlessly pulled in to the wellspring of a more profound pleasure. The second sort of

fascination is what is showed. One who feels such fascination really want to show it as bliss?

Feeling pulled in by God with a ceaselessly expanding power, he or she lives as a joyful, in extreme

delight and with incredible satisfaction.

29
Neil Doglaz-KlotzThe Sufi Book of Life,p.30
Fascination may look like franticness in a few regards; in actuality, it is very unique. For instance,

an overjoyed who rotates in rushes of fascination may lose some discernment and hint at

franticness by acting in courses incongruent with sound thinking and the Shari'a. By and large, an

elate surpasses typical human guidelines in all faculties or forces of discernment to the degree that,

in the light of Sunna, he or she goes in domains that can't be come to by the reason, different

resources, and faculties of standard individuals. In this manner, the individuals who see such a

man think, to the point that he or she is insane.30

Nonetheless, going past the span and energy of typical measures of brains or reason, by utilizing

that power and different faculties alongside the assistance of God, is totally not quite the same as

the sort of franticness coming about because of emotional instability, which is described by not as

much as should be expected norms of astuteness or reason.

In the biography of the Prophet, whose title was Habib-u-Allah, the adored of Allah, we read of

his tremendous love for Allah. We discover that his adoration for the Divine was effective thus

complex that it was/is difficult to separate this beau from his Beloved Allah. His condition of

Unification is stunning. Such custom, destruction in the Divine has stayed solid in Sufism, surely

it was solid among the People of Suffa.

After the death of the Prophet those authors of Sufism backpedaled to their own particular home

plots. They started instructing what they had realized. Understudies assembled around them and

focuses were made. Among the most sorted out and built up focuses were: Khorasan; Fars; and

Baghdad. The understudies of these educators, thusly, flew out to many plots and with them the

instructing and message of Sufism was acquainted with the hearts of numerous countries and

30
Nile Green, Making Sense of Sufism in the Indian Subcontinent: A Survey of Trends, Pg. 222, Blackwell Publishing
numerous people. Over the hundreds of years, steadily two frameworks of Sufism created:

functional Sufism and philosophical Sufism. Sufism is built up on the basic laws of being, and the

laws of being are ageless, free from measurements of time and put and the confinements of human

qualities. 31

People do be able to comprehend the laws of being, yet they can't change the laws. A similar

standard applies in Sufism. Accordingly, the fundamental standards of Sufism have stayed free

from the measurements of time or place, sex or race, societies or functions and all human qualities.

At the point when an explorer of the trip of the heart, a Sufi, passes the phases of Being and lands

at the sea of interminability, when he/she goes from the universe of assortment to find fundamental

solidarity, when the dividers of nature fall, and the indication of the Divine reflects into the heart

of the searcher where he/she finds the abundance of the presence after entire demolition, fit for

seeing Divine light, he/she has entered the domain of Practical Sufism. Such fundamental law does

not change as societies or times change.

At the point when Practical Sufism has entered diverse societies and times, at times its surface may

have taken the shades of societies and times, yet its substance has stayed secure and unaltered in

the trunks of its proprietors. This otherworldly excursion is not a matter of shot, of taking after

instinct, or confiding in exhaust verbal recipe. Or maybe, it is an undertaking did as per

unmistakable guidelines. Viable Sufism did not go amiss and transform from its unique mission.

31 Washbrook, D. A. Progress and Problems: South Asian Economic and Social History, c.17201860. Modern Asian

Studies 22:1 (1988): 5796.

Parallel to this school, a different line of Sufism has created since the twelfth thirteenth century.

At the point when a couple of Sufi instructors started to clarify the laws and puzzles of creation

and administering standards of Sufism inside the bounds of the philosophical dialect, so

individuals could better comprehend, they made, purposely or not, Philosophical Sufism; a

spellbinding Sufism construct more in light of clarifications, reasoning and history. The extension

and improvement of Philosophical Sufism was quicker, since it was simpler to get it.

This conviction framework, established on the standards of Islam, continuously turned into a

fascinating disclosure for a couple of western scientists. These specialists, or Orientalists,

concentrating on this center eastern enchantment, have deciphered or composed discourses on the

works of Sufis, yet not each one of those analysts knew about those societies, Sufism and the

commanding dialects including the dialect of Sufism itself. Down to earth Sufism depends on

practice while philosophical Sufism concentrates on the verbal clarification of the practice, history

or standards of Sufism. Such clarification, despite the fact that valuable, yet without uncertainty,

can simply be restrictive. It is adapted upon the level of the essayist's comprehension of Sufism

and on his or her level of preference, individual capabilities, and different preferences.

Philosophical Sufism can likewise be bound to the restriction of dialect and words used to depict

a practice. We as a whole know how the significance behind the words fluctuates starting with one

culture then onto the next. 32

Despite the fact that these two frameworks of Sufism are not quite the same as each other, it is not

generally simple for an onlooker to recognize the two, particularly since now and again functions

32 Arberry, A.J.Sufism: An Account of the Mystics of Islam reprinted 2003 in Delhi.

and customs may turn out to be all the more fascinating, thusly effortlessly substituting the mission

for reality which lies the heart of Sufism.

It is essential for us to recollect that the verbal clarification of an affair is unique in relation to the

experience itself. "Water" or its portrayal does not extinguish thirst, its drinking does. Envisioning

the Divine won't prompt understanding the Divine, internal revelation will. Services won't open

the entryway towards Unity; Divine solidarity is accomplished through going from the restricted

self and dissolving in Divinity, with no medium.

Sufism in the Modern Era

By the eighteenth and nineteenth hundreds of years Islam had aggregated an astounding

differences of religious thoughts and traditions; a few of them very superfluous to the confidence

Muhammad had well before handed down to his adherents. As we saw before, the

acknowledgment of Sufism into the customary overlay had no little part to play in this staining of

the confidence.

Going with this expansion of particular convictions and practices was a duplication of peculiar

ecstatics inside the Sufi requests: "With the progression of time and the social decay of the

eighteenth and nineteenth hundreds of years, practically every sick person entered a Sufi request,

and practically every psycho was accounted a holy person." Eastern student of history S. Ameer

Ali calls attention to another part of Sufism which added to the decay of Islamic development.

To the main part of mankind the call to repudiate the world and to betake ourselves to finish

assimilation in the examination of the Divinity is an instigation to mental laziness. In eighteenth

century Arabia, a strict evangelist development known as Wahhabiya emerged which has done

much to turn contemporary Muslim assumption against the Sufis. For reasons, for example, those
specified over, the Sufis were faulted, not just for the contamination of the memorable confidence,

however for the debilitated obstinate position of Islamic countries, as appeared differently in

relation to extending European colonialism. 33

In the twentieth century Sufism has lost the obstinate impact it once delighted in, and, in Wahhabi-

ruled Saudi Arabia, it is authoritatively precluded. While still endured in other Muslim nations,

Sufism by and large in the Muslim world is hard-squeezed due to a resurgence of Islamic

fundamentalism and as indicated by a few sources, due to the action of counterfeit sheikhs and

Sufi requests." Absolutely, Sufism has known better days in its local plots. Nonetheless,

"throughout the previous forty years the immediate and aberrant impact of the East has arranged

the ground in the West for the seed of the Sufi message." Idries Shah, the "Stupendous Sheik of

the Sufis," whose family has supposedly reigned in India's Hindu khoosh since 1221, has

committed his life to exhibiting the relevance of Sufi thoughts and practices to today's life in the

West. "He has accomplished the troublesome undertaking of being acknowledged by the Western

researchers and in addition by those of the East." In 1916 the Sufi Order in the West was

established in London by another imperative Indian Sufi, Hazrat Inayat Khan. His Chishti Order

ace sent him toward the West particularly to spread the Sufi message. Khan kicked the bucket in

1927, yet his child, Pir Vilayat Inayat Khan, has prevailing at building up 88 focuses in America

and 166 around the world. Pir Vilayat, who turns 70 this year, is a continuous, profoundly regarded

speaker on the New Age circuit.

33 Arnold, T.W., Saints, Muhammadan, in India, in Encyclopedia of Religions, ed. Hastings, Vol. XI, pg.68-73.
Disregarding its mainstream acknowledgment, the Sufi Order is looked upon with objection by

Shah and other more customary Sufis. This is on account of, with regards to its self-decided

mission to advance solidarity among all religions, the Sufi Order does not demand that its

individuals relate to the Islamic confidence. It has been appropriately depicted as "a standout

amongst the most thoroughgoing syncretistic developments ever "The ascent of Sufism in Islam,

its notable fame and its long haul negative impacts upon that religion, could all have been

anticipated already by an educated, insightful Christian. The explanations behind this will wind up

noticeably obvious as we continue.34

As a matter of first importance, this Christian spectator of world religions would have perceived

from history that there have truly just been two ways set out by people to the domains of profound

experience.35The first could be portrayed as "normal otherworldly existence," not on the grounds

that there is nothing powerful about it, but rather in light of the fact that it is by and large gotten to

by extremely regular, efficient means (e.g.; contemplation, droning, or overjoyed moving). The

second may be described as "otherworldly" or "disclosure" most profound sense of being, for it is

not entered upon by regular strategies for adjusting the awareness, yet opens up to all who react in

confidence and dutifulness to the disclosure found in Jesus Christ and the Bible.36 Those on the

Broad Way more often than not accept that what is normal is likewise right: that the way we people

are presently is basically how we were initially expected to be. In this way, to be "otherworldly"

all we need to do to be sure, what we should do is build up our own intrinsic profound

potential. As this "characteristic most profound sense of being" is developed, certain wonders

34
Muzaffar, Chandra. (2006). What Pluralism Means to Islam. Sunday Star, Kuala Lumpur. 18 June 2006, 28
35
Azim Nanji, The Muslim Almanac, p.220
36
Nile Green, Making Sense of Sufism in the Indian Subcontinent: A Survey of Trends, Pg. 15, Blackwell Publishing
regularly take after, including psychic forces, contacts with soul substances, and happy or

otherworldly encounters.37

Being generally open, the Broad Way shows up, in some shape, in for all intents and purposes

every single religious custom. The very all-inclusiveness of these encounters persuades the backers

of enchantment that it is the one genuine religion of humankind, and the different religious

conventions are only the social bundles which contain it.

37
William Stoddart, Outline of Sufism: Essentials-of-Islamic-Spirituality-World-Wisdom, p. 71, R.W.J Austin