Mysticism and politics
Harbans Singh

Sufism, Culture and Politics—Afghans and Islam in Medieval North India
by Raziuddin Aquil.
Oxford University Press. Pages 268. Rs 595.

EVEN a casual reader of Indian history does not fail to notice that the Sultanate period of Indian history suffers in comparison with the Mughal period. It has remained on the margins because of Akbar’s achievements in the age of ‘intolerance’ and ‘fragmented’ politics of the times. Moreover, the accounts of the period are resolutely centered on the activities of the Sultans, thereby presenting a ‘top down’ view of history.

Raziuddin Aquil, in his book Sufism, Culture and Politics—Afghans in Medieval North India makes a laudable attempt to strike a balance by focusing on the important themes of religion and politics in that crucial but neglected period. It was a century that is sandwiched between the much-celebrated Great Mughals and even greater Delhi Sultanate of the Turks and therefore no mean task. In the process, the author enhances our knowledge of evolution of Muslim political institutions over time and space and should not be lightly dismissed for the claim that a receptive reader can also have a better understanding of the contemporary Muslim world, especially a state like Iran.

The period of the Afghan rule in India is generally viewed by historians, past and contemporary, as that of chaos and anarchy. Through his painstaking research, Raziuddin Aquil refutes the belief that Afghan sovereigns were content with being one among the many clan chiefs and traces the various steps taken by the Afghans to build an empire that was based on sound administrative principles and welfare of the people. Thus, he successfully establishes the fact that the process of assimilation of the Rajputs had begun much before Akbar arrived on the horizon. Similarly, he also refutes the accusation of fanaticism and bigotry as the pillars of Afghan rule by pointing out that the treatment of recalcitrant Hindus was no different from that of the Muslims while Hindus, like Hemu, had all the opportunities of rising to the top by dint of their merit, loyalty and hard work.

However, it is the chapters that deal with religion and politics that are of considerable interest even to the layman. Sufis and Sufism are objects of much veneration in this part of the world. So much so that banal lyrics when peddled by mediocre singers as Sufi work also get instant attention and moderate success. But Sufism was much more than ecstatic music that transported the soul towards reunion with the creator. It was a powerful tool that transformed India more than the collective might of the swords of aggressive Muslim invaders and rulers. Today, when the spread of Islam has been checked and the miracles by Muslims holy men have become as scant as they were widespread during the medieval period, one suspects of the hidden agenda of the great Sufis of the Chisti and the Naqashbandi order in their camping among the poor and the downtrodden.

The author points out how the Sufi saints influenced the politics of the day in varied ways. At times they provided legitimacy to the kings but at others, they sought to influence state policy in their bid to ensure that at least it was not in total contravention to the Shari’at. It was tough for the rulers as well as the ulemas. But considering the fact that the vast majority of Hindus were not the ‘Ahl-i-Kitab’ but were nevertheless given the status of ‘zimmis’ made it imperative for the ruler to accord them rights and protection even if the ulema bayed for their blood.

In the end, with all the ecstasy associated with Sufi music as a philosophy, it helped present the gentler and more acceptable face of Islam and that is why often the saints had as much following, if not more, than the kings. With their ability to outperform others in the matter of miracles, their langars and stories of bestowing or depriving the kingship, it is not surprising that by the time Afghan rule was established the Sufi saints too had developed a deep relationship with men in power. With the ‘barkat’ that the kings got by association, they often used it as a political tool to bring stability to their throne.

An even and scientific tempered reader might well wonder as to how the Sufis stopped working miracles with the decline of the political authority and that why in contemporary India most of the claimed miracles are associated with the majority religion. The book nevertheless clears certain cobwebs and is generally informative and instructive.

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