|
|
|
|
|
|
|
|
|
The War that Wasn’t: The Sufi and the Sultan SUFISM through the ages has emerged not only as a moral but also a vibrant socio-religious force. We cannot define Sufism or explain it theoretically, since it can be understood only through participation and practise. A Sufi abstains from worldly desires and material possessions and surrenders his ‘Self’ to the Almighty so as to be one with Him. The essence of Sufism is absolute non-existence that needs no existence besides the Almighty’s existence. The Sufi way to reach the divinity is through the heart and not external rituals of the mosque or temple. These rituals were for the pious but love was everywhere and surest route to the Divine. Sufis believe in the simple philosophy of love—‘Sufi is Love and Love is Sufi’.
The author in her well-researched book, based on primary Persian sources, describes the vital aspects of Sufi movement, i.e., philosophy and practises of Sufism, dynamics of Sufi power and the multidimensional role of Sufi hospices (khanqahs) in India during the Sultanate period. Based on her thesis, which earned her a doctorate from Jawaharlal Nehru University, Delhi, Fatima Hussain makes special mention of the literary and oral sources tapped by her, which had so far been ignored by many scholars. She analyses the role of Sufi power in the social politics of Delhi Sultanate and how this power affected the relations between the Sufi masters and the Sultanate. The book contains ample information about the Sufi silsilas (orders) viz Chishtiyas, which held the preeminent position, Qadriya, Suharavadriya, Qalandriya and Nakashbandiya and their philosophy and practises. The first great Sufi master to come to the subcontinent was Ali el-Hujwiri, popularly known as Data Ganj Baksh (1000-1071 AD), the patron saint of Lahore. Other prominent masters who came later were Khwaja Mueenuddin Chishti of Ajmer, Hazrat Nizamuddin Auliya, Baba Fareed, Bulleh Shah and others. The Sultan rulers sought Sufi support owing to their popularity with the masses. But the latter refrained from their unconditional support and lent it only after due consideration of the issues, which had to be compatible with their philosophy and values. The Sufis no doubt played an important role in spreading Islam by highlighting its pacifist, tolerant and humane aspects. This in turn provided legitimacy to the Sultanate. Further, the Sufi khanqahs were open to all without any distinction of faith, caste and creed and people visited these for spiritual attainment and so it facilitated social harmony and peaceful coexistence. Since there was no established practise or custom of ‘primogeniture’ in succession to the throne, the Sufis’ support was extremely important in view of the popular perception and folklores regarding the Sufi’s power of bestowal of kingship. A very informative and
scholarly work presenting an altogether new assessment of the
Sufi-Sultanate relationship, the book is indeed a valuable addition to
the historical works on medieval India.
|
||
|
|
||
Distancing
itself from religious and communal conflicts, Sufism highlights the
love and service of humanity irrespective of race, caste or creed.
Sufism has, therefore, been proclaimed as the ‘Creed of Love’, a
universal faith teaching tolerance, compassion, peace and harmony.
Also, by offering respect to other faiths, the Sufi exalts his own
faith and at the same time performs a service to the faith of others.
During the medieval period, when Sufism arrived in India, then a land
of rishis, munis and sadhus, it had instant success with
its message of love and universal brotherhood, which had mass appeal.