Rise, Development and Effects of Sufism in Gujarat
Prof. Mehboob Desai*
Abstract
Sufi Saints and Sufism arrived in India during the
period of Turk Afghan rule. But it was the liberal religious
policy followed during the Mughal period especially the liberal
school of thought of Emperor Akbar assisted in the spread of
Sufism. In this article the spread of Sufism and its effect in
Gujarat has been discussed.
Sufism spread in Gujarat firstly due to the
encouragement of the Muslim rulers, secondly due to literary
writing of intellectuals and lastly due to the teachings and
practices of Sufi saints. The main principles adopted by Sufi
saints in spreading Islam were: Always presented opinion or
thought gently, kept the principles of “Tohid” of Islam
(principles of monotheism) in the center, and accepted with
pleasure the stories of Hindu religion. Sufi Saints placed
before the people the teaching of socioeconomic equality and
brotherhood of Prophet Muhammad (May peace be upon
him) in a modest style. As a result a number of lower class
Hindus who were vexed with Hindu caste system based on
the four classes had turned towards Islam.
Communal union had spread among the people of Gujarat
because of spread of spiritual thought of Sufi saints .The aim
of Sufi saints was not merely spread of Islam, but also meant
spread of spiritual values in society. As a result, these saints
had become a bridge in achieving coordination between
Hindu-Muslim religion and culture. Thus communal goodwill
and unity cultivated in religious faith and social, cultural, food,
lifestyle and dress among the people of Gujarat was the
contribution of Sufi saints.
Key words: Tasawwuf, respect for other region, communal
harmony
*Professor, Head Department of History, Bhavangar University, Bhavanagar,
Gujarat.
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Jhss, Vol. 2, No.2 ,July to December 2011
Origin of Sufism
The foundation of Sufism is based on Islam. Giving an explanation of
Sufism ‘Encyclopedia Britannica’ says,
"Sufism also spelled Sūfiism, mystical Islamic belief and
practice in which Muslims seek to find the truth of divine love and
knowledge through direct personal experience of God. It consists of a
variety of mystical paths that are designed to ascertain the nature of
man and God and to facilitate the experience of the presence of
divine love and wisdom in the world."1
This spiritualism of Islam is called ‘Tasawwuf' in Arabic and
‘Sufi’ in Persian. ‘Tasawwuf' means woolen cloth wearer. The
meaning of ‘Sufi’ also ‘surf’-it has come down from ‘wool’. Mostly Sufi
saints used to put on the basis of it, their school of thought would
have begun to be known as Sufism. But it is not proper to identify any
school of thought simply through the dress, and to name and interpret
it accordingly. About the origin of the word ‘Sufi’ it has been written in
the preface of ‘Tazkirtul Auliya’ a Persian book describing the lifeincidents of Sufi saints in effective style,
‘Suf’ is a Persian word. In Persian, Hakim (physician) and
donors are called philosophers. ‘Phil’ means ‘Muhib’, one who loves.
And Suf means donors who love dexterously. In that sense ‘Sufi’
means who loves God with concentration. Similarly, the word
‘Tasawwuf' has been used in Arabic for Sufi. While clarifying its
meaning, Allama Ibne Maldum writes,
"‘Tasawwuf’ means to remain concentrated in worship.
Relinquishing wealth and worldly pleasures to worship only God with
concentration"2
Above interpretations of ‘suf’ and ‘Tasawwuf' brighten spiritual
aspects of Sufi. Let all may accept material interpretation of Sufi as
one who puts on woolen clothe, but it does not express the real
deeds of Sufi saints, Instead of limiting our interpretation of the
1
2
. Encyclopedia of Britannica, Vol. 6, New Delhi, India, p.85
. Attar(Hazrat) Fariduddin, “Tazkirtul Aualiya,Bazme Rukhuddin Nakshbandi”
(Tin Darwaza, Ahmedabad,1990), pp.25-26
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Rise, Development and Effects of Sufism in Gujarat
word ‘Sufi’ up to spiritual terms, it is necessary to reach the origin of
Sufi tradition.
While examining the history of Islam, the roots of Sufi tradition
would be found buried up to ‘Masjid-E-Nabvi’, the oldest and most
well known mosque of Islam. The leading prophet of Islam Hazrat
Mohamed Saheb (S.A.V.) himself had constructed ‘Masjid-ENabavi’ the second mosque of Islam in Madina. He had made a
room in one corner of that mosque. It was meant for the people who
had no residence-like Aalims and fakirs. Such Aalims and fakirs used
to gather there and discussed the principle of Islam. Mohamed sahib
had given a clear instruction that whenever some food came to
the mosque, it should first of all be given to Aalims and fakirs.
Such room is called ‘suffah khand’. In Islamic history, only those
who sit on it are called ‘Asahabe suffah’, that is, the companions of
Mohamed Sahib, sitting under the ceiling of its shadow. About this
‘Suffah Khand’, in Sirte-E-Sarkare-E-Madina has written,
"Several persons who had become Muslim had no shelter
but stayed in Madina to learn ‘Ilm-E-Din’. There was no space for
their residence. For such fakirs this ‘chabutara’ (a raised high stand
for feeding birds was a blessing. The greatest Islamic historian and
writer of Prophet Mohamed lifestyle and his great follower Hazrat
Hurairah (R.D.) was also one among this ‘Asahab-E- suffah"3
This place of Islamic knowledge-learning is the root of the
rise of Sufism in its real sense because instead of the literal meaning
of the word Sufi’ as a wearer of woolen cloth that word (‘Sufi’) is
nearer to the original aim of the place ‘suffah’.
Definition of Sufism
The life and philosophy of Sufi saints are based on three
cardinal doctrines-muhabbat
or the Love of God, marifa or the
knowledge of God and Tawhid or the unification of God.
Persian book ‘Tazkirtul Auliya’ the philosophy of life of Sufi
3
Ahemad Muhamad Hathurani, “Sirate Sarkare Madina” ( Gujarat) , Vol-I,
Noorani KutabKhana,Chhapi Dist. Banaskantha,pp.559-560
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Jhss, Vol. 2, No.2 ,July to December 2011
saints through their own life incidents has been translated into
Gujarati as ‘Muslim Mahatmas’ (Great men). Biographies of 92 Sufi
saints have tried to give directly or indirectly definitions of Sufism.
Giving a definition of Sufi Hazart Zannun Misari says,"Sufi’ is one
who keeps the unity in one’s act and word. His silence itself is
the acquaintance of his state. He remains always free from
worldly bondage." Explaining the meaning of ‘Taswoof’ Hazart
Bayzid Bustami says, "Tasawwuf means sacrifice of happiness
and acceptance of sorrow." Hazart Mansur Al Hallaj writes, "They
only are Sufis who are free from attachment of life and whose
vision is only focused on God" Hazarat Ibn Ata says, "Sufism
means peaceful co-existence with God" Sufi saint Abu Amr
Najaud says, Tasawwuf is to be patient under commandment
and prohibition."4
In all these definition spiritual aims of Sufi saints are
expressed. Sufi saint remains absorbed in God’s love, forgetting
themselves, they remain one with God.
‘Sufi believes that he is absent from himself and present of God’s
Giving terminology of God's such lovers Hujiri says,
"The lover is he dead (fani) in his own attributed and living (Baqi) in
the attributed of his Beloved"
That is, 'Sufi is non-existent for himself but he is a living being
for God’s love’ .These definitions of Sufi saints and Sufism are
enough to express their fundamental aims.
Spread of Sufism in India
It is believed that the advent of Sufism in India took place
during the Mughal rule. However, even during the Turk Afghan rule
(A.D 1206 to 1526) several Sufi saints had come to India. But during
that age, their spread had not become effective. During Mughal
period of rule (A.D 1526 to1707) they had gotten the benefit of the
liberal religious policy, such as a liberal school of thought of Emperor
Akbar to respect a number of religious sects, gave free ground to
Sufism. Even then orthodox Muslims have not got inclined towards it.
Famous saint Mir Abdul Vahid Milgrami had written a Sufi book
4
N. Hanif, “Biographical Encyclopedia of Sufis ,Central Asia &Middle East”, (New
Delhi :Sarup & Sons), p.vi
34
Rise, Development and Effects of Sufism in Gujarat
named ‘Hakki Hind’ in 1566 CE. There after progressive
development had taken place in Sufi beliefs, ideas and practices.
During the same time school of thought of Sufism ‘Vahadat-al-vajud’
spread in India.’Vahadat-al-vajud’ means oneness of soul. Against
this school of thought, Nakshabandiya school of Sufism gave
predominance to ‘vahadat-al-Shahad’, that is to the thought of unity
of vision. Unity of vision is more important than the unity of life, whose
growth is inevitable. To spread this thought in India, Sarehind sheikh
Ahmed (A.D 1564 to 1624) played an important role. Shaikh Ahmed
had written a number of Sufi books among them, ‘Risale Tahliliya’,
’Risala if I that al Nabuvat’ were mine. But he is better known
among their followers through ‘Muktubat’ written in Persian.
In the 18th century Sufi saint of Delhi Shah Vali Allah tried to
achieve reconciliation between both these Sufi schools of thought. He
translated Quran-e-sheriff into Persian, the state (political) language
of Mughul-India. During the same period Urdu poets like Mirdard also
conveyed up to the common people Sufism incorporating it in their
poems. Mughal rulers also gave force to the Sufism spreading into
India. Akbar himself was the supporter of the Chishti sect of Sufism.
In the 16th century Kadri sect of Sufism entered in India. His chief
exponent was Saiyed Mohamed Gothe. He spread this sect in Sindh
and Kashmir. In Kashmir a Sufi saint named sheikh Mohamed Mir
had propagated kadariya sect. Sufi saint Abdul Kadir and Moosa
propagated this sect in Agra. Sheikh Abdul Kadir was even given
estate by Akbar. Seventeenth century Sufi saint sheikh Mir Mohamed
had also played noteworthy role in the spread of Sufism.
Besides these saints, saints like Mejan (existed in A.D 1504),
Kutban (1449), Jayasi (1521), Usman (1614), Rahim (1521),
Noormohamed (1745) also had contributed to the spread of Sufism.
Kabir (1518), Dadu Dayal (existed in 1544), Aari Saheb (1556) and
other Sufi saints are known as independent Sufis. These saints were
not connected with any sect of Sufism. Yet giving prominence to
God’s love only, they had played an important role in spreading
communal conciliation.
Spread of Sufism in Gujarat
During the Muslim rule (A.D.1206 to1707) Muslim Sultans of
Gujarat had given asylum to Sufi saints. Being with the 18th century of
Christ till the arrival of the Turks, most of the Sufi and fakirs had
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Jhss, Vol. 2, No.2 ,July to December 2011
settled in Gujarat through Arabia and Iraq by sea or land route
through Afghanistan crossing mountains for the spread of Islam. A
number of Hindus were attracted to them, being impressed with high
character of such saints, worship, simplicity and selfless life. Such
saints put before the people the teachings of prophet Mohamed
including the principles of socioeconomic equality and brotherhood in
simple style. As a result a number of lower class Hindus who were
vexed with Hindu caste system based on the four classes had turned
towards Islam.
Encouragement through rulers
Muslim rulers had too much respect for Sufi saints. Due to
their generous attitude spread of Sufism had become possible all
over India. Mughal Emperor Shah Jahan’s son Dara shikoh (died in
A.D 1659) was a famous Sufi saint. It was because of the excess of
his Sufi thoughts that he was hanged till death. Akbar had deep faith
in the Chishti sect of the Sufism. Jahangir was born as s result of the
blessings of Sufi Saint Salim Chishti (1480-1570). Contemporary
Shaikh Salim Chishti, Saint Abdul Aziz Chishti also was a famous
Sufi saint. Akbar’s guardian Behram khan was his greatest follower.
Following the footsteps of Delhi rulers, Sultans of Gujarat also had
respectfully given refuge to Sufi saints. Since the time of Ahmed
Shah (1411-1442) the first saints and preachers of a Sufi sect had
started spreading in Gujarat for the expansion of their sect. Sufi saint
like Shaikh Ahemad Khattu Ganjabaksh (A.D 1337 to1445), Saiyad
Burhajidin Abu Mohammad Bukhari Ali as Kutube Alam (died 1452),
Shaikh Mohamud Iraji (died 1458), Saiyad Mohamed Shah-e-Alam
(A.D.1415 to1477), Saiyad Ahmad Jehan Shah (died 1594 in 1595),
Shaikh Jamaludin Aliaj Jamma (died 1533) and Allauddin Alta
Mohamed (died 1578-79) had settled in Gujarat. They used to receive
financial help from sultans. As a result, spread of branches of a Sufi
sect namely, Chishtiya, Soharvardiya, Shattariya, and Migribiya had
become possible in Gujarat. Hazrat Khwaja Mouninuddin Chisti5
(12th Century) belonged to the Chistiya Sufi sect. His sect is there in
Ajmer. Yet he carried influence over sultans and people of Gujarat.
Ahmad Shah I was the greatest, devotee of Sufi saint Ahmed Khatu
Ganjbaksh. Among Muslim rulers of Gujarat Kutub-e-Aalam Sahib
was respected also highly in Gujarat. His father Nasirudin Muhamed
5
. Ibid.,p346
36
Rise, Development and Effects of Sufism in Gujarat
Uchha was the son of the famous chief of saints Saiyad Jalaluddin
Makhdum Jehaniya Bukhari. It is believed that independent power of
Gujarat had been achieved by the original man of the sultan of
Gujarat through the blessing of a Makhadum Jahaniya Sahib. When
sultan Ahmad Shah once begged for his blessing Kutub-e-Aalam told
him that his grandfather (Maldum Jahaniya) has already given
blessing to his family for the throne of Gujarat Ahmed Shah said,
"That blessing was meant for the family, but you may bless the city of
Ahmadabad". While blessing Kutub-e-Aalam had said "Ahmadabad
Abdul Aabad" that means of God’s grace, Ahmadabad will always
remain prosperous. Similarly Sultan Mohammad Begda was the
devotee of the Sufi saint Shah-E-Aalam. During that age, a book
‘Hikayat-E-Shahi’ expressing his miracles and preaching was very
well-known. Imam Shah Piranawala, Saiyad Mohamed Jonpuri (Imam
Mahedi ) and Shiya Abdula Dai-such saints also who had settled
permanently in Gujarat and become favorable, had got co-operation
of rulers from time to time. Due to this reason, rulers had provided
them whatever facilities possible to settle in Gujarat or to promote
their religious sect.
Thus through respect and encouragement to Muslim Sufi
saints by Muslim rulers they (i.e. Muslim rulers) had given some
compassion in the spread of Sufi saints. But no religious sect can
spread or propagate itself as long as it does not become acceptable
to the common people and does not receive favorable attitude of the
rulers.
Ideal thinking and life of Sufi saints
By the life practices of Sufi saints who came to Gujarat, not
only rulers but common people also were impressed by the ideal life
of Sufi saints. While studying life stories of Sufi saints, certain
specialties of their lives were such that they influenced common
society.
For example:
1.
2.
3.
4.
5.
Life of Sufi saint was full of simplicity.
They owned (i.e. Sufi saints) clean and transparent character.
There was no difference between their life and principles.
They always used to remain absorbed in worship.
They were above social and economic discrimination.
37
Jhss, Vol. 2, No.2 ,July to December 2011
6. They were self-less and benevolent.
7. They used to respect other religions or sect and accept their good
principles and thoughts.6
As Sufism being originated from Islam, all the teachings,
ideals and practices of Sufi saints are based on the commands given
in the Quran and Hadith. They continuously recite God-Allah’s name
and remained intoxicated with it. . The high level Sufi saint strictly
used to obey commands of Islam.
Saints like Hazrat Imam Gazali had played a leading role in
making Sufism ideal form of Islam. A big contribution of Sufi saints of
Gujarat was that by removing so-called strict staunchness of Islam
from common people society, they had become successful in putting
Islam as a religion of man before the people. This led the oppressed
lower class of Hindu society to put their steps towards Islam. Sufi
saints had gladly welcomed the ‘satvik’ (derived from ‘satva’)
thoughts also of Hindu religions along with social equality. For
spreading their own thoughts, they also made use of philosophy of
Hindu religions along with Islam. Thereby, to Indian or Gujarati Hindu
society these Sufi saints seemed to belong to them. Like Hindu saints
and sages people had started keeping faith and respect towards
them also.
Of course, besides thought and ideal life-stories of Sufi saints,
people were attracted towards them also because of miraculous
stories composed around Sufi saints. But over and above miracles,
the picture of Sufi saints which stood out in society was the center of
attraction for common people. Philosophy such as remembering GodAllah, mediums of music, dancing, devotional songs, Kavali’,’Rubais’
(metrical stanza of four lines in Arabic Persian or Urdu) ‘Ghazals’etc.,
had
impressed equally all thinkers, writers, poets, lords and
nobleman, officers along with common class of Gujarat.
Intellectuals
The contribution of the intellectual class of Gujarat is not
small in conveying Sufism to the common society. Among such class
can be included high officers and thinkers. This class had taken
6
. For further detail see Pathak, Jagjivan Kalidas, Muslim Mahatamao (
Gujarati), Sastu Sahitya Vardhan Kariyakay, Ahmadabad
38
Rise, Development and Effects of Sufism in Gujarat
Sufism or Sufi saints at a high place in society by often expressing
Sufi school of thought in their thought related exchange or writings.
Unpublished writings of such lords and nobleman or thinkers are
available duly collected somewhere even today in the form of
manuscript in Persian.
"In the history of Gujarat at one time, that is, as long as there
was a Muslim regime over Gujarat, Persian was prevalent as a state
or political language .Government orders were issued in the same
language. Government correspondence also was carried out in the
same language. Court language also was the same."7
As a result intellectual class of society was making maximum
use of Persian. Government directives or spiritual thoughts were
thought related exchange in this language only. In so many
unpublished and publish books thorough discussion of Sufism can be
found. Ahmed Shah Sultan (1390-1482) was very learned. He was
fond of Sufis and has written "kashidas" in appreciation of Hazrat
Kutub-e-Aalam. Mansur Bin Chand Mohammed also was very
popular among Sufis. Sheikh Abul Kasim was in Ahmadabad till
A.D.1446. In a hand written book "Risaltul Kabir", there is a detailed
discussion of training, sea-voyage, debates, miracles, along with
Sufism also. Sheikh Ahmed had settled in Sarkhej (1336-1445). He
has been a big name in the field of Sufism. "Tohfa"and "Alkabir"
was among his most important books. Extensive word-pictures about
‘Ishk-e-Ilahi’ (love for God ), and Pashtatap’ (Repentance), ’Niti’
(morality) and ‘Gunbuddhi’ (quality of intellect) can be found in them.
Sheikh Rasshidudin was a native of Ahmadabad. He was a profound
scholar of Sufism. Shah khubniya Chishti (d. A.D.1664) was also a
native of Ahmadabad. ’Amvaje khubi’,’khubtarang’, and ‘jame
jahanuma’ are his famous compositions. All these books dwell on
Sufism. Hazrat Pir Muhammad Shah (A.D.1688-1749) also was a
very learned saint. He has mostly written on the Murshido and
Muridos’ series in the form of poetry. His entire book is mostly full of
‘Tasawwuf' and ‘Nasihats’. Saiyad Jafar was (1614-1674) a scholar
of high caliber. He has written a number of books but the most
famous among them is ” Rozate Shahiya”, which has twenty four
parts and first twenty parts of it contain biographies of great men
whereas other four parts contain ‘Taksir’,’Hadis’ and other matters.
7
. D.B. Krishalal Zaveri, Farsi Article written by Gujarati Gujarat, Vernacular
Society, Ahmadabad, 1945,p.1
39
Jhss, Vol. 2, No.2 ,July to December 2011
The book is not published till date, but its manuscript has been much
prevalent in history. In the ‘kutubkhana’ located in the shrine of
Hazrat pir Mohmed shah specimen of his writings exist even today
Saiyed Jalaludin (1594-1649) was awarded the ‘Ilkab-e Maksud-e
Alam’. He had learnt Sufism under guidance of his father Syed
Muhammad who was a good poet. His pen-name was ‘Raza’. Many
of his ‘Rubais’ (metrical stanza of four lines in Arabic, Persian or
Urdu) written in appreciation of Muhammad Sahib had created a
craze among the people of that age. Original native place of
Mohamed Kasim Bin Saiyad Abdual Rehman Chishti was Sindh. But
he had settled in Ahmadabad. He was a learned man of high caliber.
He had close relations with other high ranked Chishti men and had
written a book named ‘Safinatus Sadal’.
During the Middle age in Gujarat a number of such Sufi saints
and lovers of Sufism were there. They had played a noteworthy role
in conveying Sufism among the rank and file through their thoughts
and pen. However, such hand written books are not available today.
Though during that period when for spread of thoughts mostly
handwritten manuscripts were customary, their books provide a
powerful medium to spread Sufi thought in society.
Literary writers:
One most powerful medium of the spread of Sufism was
literary writers. Such writers had managed to give Sufism the place in
people’s heart drawing it out of the boundaries of religion. They were
leading lovers of God and were against the religious discriminations.
Sweetness of Sufism which is therein Kabir’s couplets can be
enjoyed by only those someones who understand them.
चार वेद पंडत पढ़या,
पढ़या हर सो कया न हे त
माल कबीर ले गया,
गया पंडत ढू ं ढे खेत 8
(A learned man studied four Vedas, he did not love God. Goods
(stuff) taken away by Kabir learned man searches in the field)
िलखना,
िलखना पढ़ना,
पढ़ना चातुर ये सब बाते सहे ल
8
. Vadilal Motilal Shah, (Ed),” Kabir’s Spiritual poems”,( Ahmadabad: Sastu
Sahitya Vardhan Kariyakay), pp.89-92
40
Rise, Development and Effects of Sufism in Gujarat
काम,
काम दहन,
दहन मन वश करन,
करन गगन चढ़न मुँकेल8
ल
(Writing, reading, cleverness-all these are very easy, To burn lust, to
control the mind and to climb the sky-and all these very difficult)
To spread Sufi thought Muslim poets also made some
effective compositions. A Sufi poet named Syed Jalalidin born in
A.D.1594 had made a number of compositions in Persian In one of
them he writes:
अज कःबे हुनर मुराद माल अःत अय दल
वज इ$मो अमल गरज कमाल अःत अय दल
मतलूब ज़े आशक' (वसाल अःत अय दल
मकसूद ज़े हःतीअम जमाल अःत अय दल
(O heart, to acquire skill means to earn wealth; to acquire
knowledge means to reach the climax, but ‘Ashiki’ means meeting
with God and the aim of our existence means to reach light of God)
In Gujarat Akho (a Gujarati poet) is also well-known for his Sufi
composition.
अखा,
अखा खुद को मत मारे
मारा "खु
खुद"
िमले खुदा 9
(Akha doesn’t beat the self if you beat ‘khudi’, God will surely be
obtained)
Sufi saint Dadu Dayal, who belonged to the period prior to the
Akha, had written compositions which were well known among
common people society in that age. Dadu Dayaal had discussed
Sufism with Akbar for forty days. His compositions expressing Sufi
thought were enjoyed by the people.
आपा मेटे हर भजे, तन मन तजे (वकार
(वकार
नीर बैर सब ,जवसो,
,जवसो दाद ू यहू मत सार
9
. Tripathi , Jagannath and Damodardas,” Akha Kruty Kayyo” (Gujarati)
Ahmadabad: Gujarat Vernacular Society,1932,p.155
41
Jhss, Vol. 2, No.2 ,July to December 2011
(If you worship God, yourself body and mind will give up passion. All
life is not the enemy. Dadu that view is the essence)
Thus in the spread of Sufi thought and Sufi literature its
literary writers have played an important role. Sufi philosophy has
created such profound effect on these literatures that without it,
Persian and its related other languages like ‘Turkey, Urdu, Sindhi,
Pushto and Punjabi might lose their attraction.10
Spread of Religion
The Muslim rulers of Gujarat provided their maximum
possible support to spread Islam. However, no religion can spread
and sustain only under the auspices of the local rulers. There is very
clear guidance regarding the spread of Islam. In one of the precepts
of the Quran it has been said:
‘Don’t enter discussion with those who have got other
religious books. And if you do, do it with very sweet words. Then if
someone becomes obstinate and does not believe, let him not
believe but tell them that we believe in the book God has given us,
and we believe in that. Yours and our Allah is the one and only. And
we bow our head before the same one Allah’11
Sufi saints have literally carried out the execution of the
above fundamental precepts of the Quran. Two main principles
adopted by Sufi saints in spreading Islam reflect on them:
1. Always present your opinion or thought gently.
2. Keeping the principles of “Toheed” of Islam (principles of
monotheism) in the center, accept the best stories of Hindu religion
with pleasure.
Such distinct style of the spread of Islam by Sufi saint had
made deep effect on the common society. Rumors of the miracles
created around substantial life of these saints had also caused
boundless attraction towards them among the people.
10
.Bharat Gyankosh,p.67
.Pandit Sundarlal , Hazarat Muhamad ane Islam (Gujarati) , Ahmadabad:
Navjivan Parkashan,1964,p.61
11
42
Rise, Development and Effects of Sufism in Gujarat
As a result Sufi saints like Sheikh Ahmed khattu Ganjbaksh,
Kutub-e-Aalam had achieved grand success in spreading Islam. All
these saints presented Islam as peace and worship-centered religion
in society and people accepted it with pleasure. Moreover,
discriminatory policy of these saints had also made an effect on
society. Lower class of society was vexed with the caste system and
discrimination between the high and the low caste under Hindu
religion. Sufi saints had played a major role in nursing and realizing
their ardent desire to get equal respect and place in society. As a
result the success obtained by Sufi saints in the spread of Islam
remained more successful than the efforts of the ruler’s authority.
Rise of new class
On account of the influence of Sufi saints, a number of Hindu
castes accepted Islam. . As a result, a new class of native Muslims
grew up. Their social form was born out of the coordination between
Hindu-Muslim cultures. There is no place for caste system in Islam. .
A number of castes came out of them. Customs, Traditions, lifestyle
of this new class were quite similar to those of Hindu culture. In place
of marriage, they started the custom of ‘Nikah’. But marriage songs
recited at marriage now began to be heard at the time of ‘Nikah’. The
custom of ‘Mameru’ (presents given by the parents to the married
daughter), the custom of ‘Paheramani’ (presents given by the bride’s
father to the bridegroom and his relatives) remained the same under
‘Nikah’ ceremony also. Similarly, new surnames like the identity of the
community of Muslims converted from Hindus came into existence. A
number of castes like Pathan, Saiyad, Mughal, Baluchi, Makrani,
Kureshi, Ghori, Multani, Kazi, Babi, Ghanchi, Molesalam Garasiya,
Kasbati, Kumbhar, Khatri, Dhobi, Bhisti, Khoja, Rangrej (dyers), Gidi,
etc. came into existence.
Religious and social co-ordination that took place in Gujarat
was owing to Sufi saints. Because of Hindu-Muslim co-ordination and
because of marriage-Nikah, a new generation was born, which is
called ‘Bayasar’. For a child born out of the two different people some
special arrangement was made in Muslim madresas for his Islamic
training. Yet effect of Hindu religion culture was found e.g. Molesalam
Garasiyas were originally Rajput landlords. They accepted Islam. Yet,
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Jhss, Vol. 2, No.2 ,July to December 2011
Hindu traditions and cultural specialties were preserved in their
society.12
This class of native Muslims celebrated Hindu festivals also
along with Muslim festivals. Along with non-vegetarian food they also
used to take their vegetarian food. Such Muslim class in Ahmadabad
and Saurashtra used to eat ‘Khichadi’ (a dish made from a mixture
of rice and pulse) at night and in Surat in the morning. Ahmed Shah, I
and Sufi saint Sheikh Ahmed Khatta Ganjbaksh both used to eat
‘Khichadi’ at night. 13
Influence of Rulers
Sufi Saint also influenced politicians of the country. To
prevent political policy of diverting and to lead it on religious path,
they have made efforts. There are many such examples in the history
of India. Examples of Hemchandracharya and Vidyaranya are well
known Sufi Saints had again given shape to the above thought. It is
said Ahmed shah I had taken the advice of Sufi Saint Ahmed Khattu
Ganjbaksh while laying the foundation of the Ahmadabad City for
settlement. That Sufi Saint asked for the permission of Hazrat Ali
Khijar. He replied,
‘The foundation of Ahmadabad City be laid at the hands of
four holy saints having the same name ‘Ahmed’ who have never
missed Namaz for five times. Obeying this command, the foundation
of Ahmadabad was laid at the hands of Ahmed shah, Sheikh Ahmed
Khattu Ganjabaksh, Saint of Patan Kazi Ahmed Juda and Malik
Ahmed. Over and above these four saints named Ahmed, twelve
ascetic-fakirs had also played important role in setting the city of
Ahmadabad. 14
This incident expresses the influence of Sufi Saints on
sultans. Sufi saints Ahmed Khattu Ganjbaksh carried deep effect on
Ahmed Shah I. He himself was very spiritual and devoted to religion.
He was doing justice, and weighing it completely. He had hanged his
12
.Master Karim Mohamad, “Maha Gujaratna Muslimo” ( Gujarati), (Baroda: M S
University,1970), pp.335-336
13
.Maulana Saiyad Abdul Fazal, Gujarat Ki Tamaduni Tavarikh (Hindi),
Ahmadabad,p.185
14
.Jote Ratanmaniray Bhimray, Gujarat no Sanskrutik Itihas Islam Yug (Gujarati),
Ahmadabad: Gujarat Vidhyasabha,1964,p.683
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Rise, Development and Effects of Sufism in Gujarat
son-in-law on the gallows and kept him in the same condition for the
whole day. In such preservation of values, it was the spiritual
influence of Sufi Saints of Ahmed Shah.
During the period of Ahmed Shah I, well known Sufi saint of
Vatva, Hazrat Kutub-e-Aalam and Ahmed Butt Ganjbaksh of Sarkeh
(A.D. 1338 to 1446) were leading. Before the establishment of
Ahmadabad Muzafarshah I (A.D. 1407 to 1411) and his son
Muhammed Shah were disciples of these saints. Rulers of Gujarat
following Ahmed Shah had also accepted both these saints as their
‘Pir’. They had expressed their desire to keep their tombs in their
vicinity. Accordingly, three emperors of Gujarat rested permanently
under their shadows. The greatest Sultan of Gujarat, Mohamed
Begda, his son Muzafar Shah is buried in the vicinity of these saints.
Leading saint of Gujarat, Kutub-E-Aalam also has left his
influence over most of the rulers of Gujarat. The first disciple of
Kutub-E-Aalam, Saiyad Usman Sheikh Burhani also was a well
known saint. Due to his influence, people used to give him plentiful of
gifts. But relinquishing all of them he preferred to live by setting a tent
on the bank of river Sabarmati. That place later developed as
Usmanpura. His mosque and tomb exist even today in Usmanpura.
They had been built by Sultan Mohamed Begda. He had written a
number of Sufi books. Among them, ‘Madarij-UL-Maharij’ is famous.
In one of his Sufi Ghazals, he has written about state administration.
"State administration is the carpet of fakirs’ compound.
Sorrow is the wealth of fakirs.
Through the cloak of fakirs, one gets permanent wealth (knowledge
of the self). By harassing fakirs, one suffers from misery.
Their blessing creates love by converting hatred". 15
Such preaching and association with Sufi saints had inspired
the rulers of Gujarat to cultivate a spiritual approach. Because of it, it
would not be considered improper that policy, values and justice in
the administration would have received special predominance.
15
.Ibid.,p.683
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Jhss, Vol. 2, No.2 ,July to December 2011
Communal Harmony
Communal union had spread among the people of Gujarat because
of spread of spiritual thought of Sufi saints in Gujarat. The aim of Sufi saints
was not merely spread of Islam, but is also meant the spread of spiritual
values in society. As a result, these saints had become a bridge in achieving
co-ordination between Hindu-Muslim religion and culture. Because of the
coming of Sufi saints, sweetness of Arabic and Persian also came down into
Gujarati language. Islamic traditions entered the Hindu culture. Sweets like
‘Gulab jamun’, ‘Barfi’, ‘Sakkarpara’ mixed in Indian culture. Lifestyle,
customs and dress of the new Muslim class remained the same. Influence of
Sufi saints over common society had increased. The celebration of Death
anniversary of saints began in the form of ‘Urs’. As a result, such celebration
became the platform of emotional unity of both Hindu-Muslim Societies.
Under ‘Urs’ Sufi music and songs and ‘Kavalis’ became the attraction of both
the societies. 16
Such goodwill appearing in social contacts, flourished more in
religious places of faith. A large number of Hindu Society could be
seen offering coconuts or flowers with faith on the shrines and
mosques of Sufi saints. Not only in Gujarat but Sufi saint Khwaja
Garib Navaz whose Dargah is out of Gujarat attracted a large
number of disciples and devotees in Gujarat. He became the center
of faith of both Hindu-Muslim societies.
Thus communal goodwill and unity cultivated in religious faith and
social, cultural, food, lifestyle and dress among the people of Gujarat
was the contribution of Sufi saints.
Conclusion
With the coming of Sufi saints in Gujarat it made Sufism an
indivisible part of society. Its wide effect can be seen right from
religion in literary fields. Among sub-classes of ‘Sufi sect, Kadariya,
Nakshbandi, ‘Badvi’, ‘Bektashi’, ‘Maulai’, ‘Rafai’, ‘shaghili’,
‘Sattari’ and ‘Sanoosi’ are included. But in Gujarat Kadariya,
Nakshbandhi sects could be found in particular. Today even grand
celebrations of ‘Urs’ take place at the shrines of Sufi saints. Above
the discriminations of castes, every society involves in it. They keep
vows, offer flowers, and coconuts. Even today mosques of Sufi saints
like symbol of Hindu-Muslim unity reminding of their grand past are
spread all over Gujarat.
16
.Bharat Gyankosh, p.101
46