CHAPTER-II

(SUFISM)

1. INTRODUCTION.

2. MEANING OF SUFISM

3. ORIGIN AND BACKGROUND OF SUFISM

4. DOCTRINE OF SUFISM

5. IMIGRATION OF SUFI SAINT TO INDIA AND DECCAN

6. EARLY SUFI SAINTS OF INDIA AND DECCAN

7. SUFI ORDERS/ SILSILAS

8. SUFI SAINTS OF GULBARGA AND BIDAR

9. CONTRIBUTIONS OF SUFI SAINTS

10. IMPACT OF SUFISM

11. REFERENCE OF BOOKS

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 CHAPTER-II
SUFISM
1. INTRODUCTION:

Prof. Arberry describes Sufism as the attempt of individual

Muslims to realize in the personal experience the living presence of

Allah.

Dr. Tarachand defined as a complex phenomenon it is like a stream

which a gathers volume by the joining of tributaries from many lands its

original source is the Quran and the life of Prophet Muhammad.

According K.D.Bhargava Muslim mysticism or Sufism may be

regarded as live of Supreme beauty the thought of the east and the west

converges in the fundamental of love.

During the Muslim rule in the region of the Deccan i.e. Gulbarga

and Bidar parallel to the Bhakti Movement of the Hindus came almost

simultaneously the movement of Sufism among the Muslims, in 1300

A.D it is said that seven hundred Sufis had gone to south India by the

order of Quaja Nizamuddin Auliya of Delhi besides the religious leaders

of the Muslims the architects from different parts of west Asia migrated

to Gulbarga and Bidar. The Sufi saints made great contributions to the

development of Islamic culture as well as to building their monuments.

The architects have contributed to the construction of the buildings in

Gulbarga and Bidar area.

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 According Abul Faiz the court historian of Akbar provides a list of

fourteen Sufi orders that existed in India until Akbar’s time from 1556 to

1605 A.D.

MEANING OF SUFISM:

There is also a difference of opinion among Scholars regarding the

origin of the word Sufi one view is that the Sufi was derived from the

word Safa, which means pure. Those saints among the Muslims who

advocated a life of purity the renunciation were called Sufi.

Anythore view is that the word Sufi came out of the word Sooph

whose meaning is wool those saints who put on woolen clothes after the

death of prophet Muhammad came to be known as Sufis.

Still another view is that the word Sufi is taken from the Greek

word Sophia whose meaning is knowledge. And Anythore view is that

those persons were called Sufis who took shelter outside the Mosque

constructed by Prophet Muhammad at Madina and devoted to god – the

use of the word Sufi is found in 9th Century A.D. Whatever might have

been the original form of Sufism outside India. It was transformed in its

new setting in India. among these in Deccan more popular are Chisti,

Qadri, Junaydi and other order an existing in Gulbarga and Bidar. Later

Sufi saints contribution to the development of Islamic culture Edu, Socio,

Religious, Harmony and blessing to sultans for success.

1) Razvi. SAA – A History of Sufism in India Vol.I
2) Nizami . K.A. Some Aspects of Religion and Culture In India.
3) Nizami K.A – State and Culture In Medieval India.
4) V.D. Mahajan – History of Medieval India.

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 According Prof. M.Suleman Siddique and Scott Kugle Sufism in a

path of religious devotion within the Islamic community which seeks

mystical insight and direct experience of god. As Islamic mysticism its

devotional path in shaped by the Quran’s message and is based upon the

example of the prophet Mohammed his intimate follower Ali and their

spiritual descendants (known as Awiliya Saints or Gods Friends) it is a

mystical path to achieve purity of heart ( Safa In Arabic) and acquire wise

insights (Sophis in Greek which was absorbed into Arabic) just as did the

ascetic followers of the prophet Muhammad (called Safa) who lived on a

bare bench outside the first Mosque in Madina.( Journal of Deccan Studies – July –

December – 2009)

Western and eastern scholars says that Sufism as Islamic or

Muslim mysticism and understand by that term the attempt of the people

believing in Islam to know the mysteries of life and world.

Anythore opinion (given in the book General Studies is).

Sufism is an Islamic sect with some fundamental principles of

Tasawwuf the word Suf (wool) on account of the woolen garments that

Sufis work or from Safu which means purity with reference to Sufis

efforts to attain Meta physical purity some Sufi claim (Cousin and Son-

in-law of the Prophet) H.Ali as their founder while there are others who

proclaim that their religious system has always existed in the world even

prior to the mission of Prophet Mohammad there are yet some others who

opine that Sufism is but Muslim adaptation on the Vedantic School of

Hindu philosophy. (Book of General Study Page No – 88 & 89)

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 Sufism is an old religious sect almost as old as the formal Islam the

philosophy of Sufism surfaced when the orthodox Islam suffered consider

Abe degeneration and materialism at the hand of the later calipah or

religious leader Sufi (Who were Suf or Woolen dress the traditional dress

of spirituality) believed in on god and regarded every individual and

everything else as part of him one can find god they said by renouncing

everything except loving devotion to god remaining devout Muslims

within the Shariat (Islamic Law) the Sufis emphasized the inner spirit

rather than the external conduct of Islam leading an ascetic life of poverty

and non possession they reveled in rig ours of existence they did not

believe in image worship and regarded god as kind and beneficent to be

loved not feared they were mostly vegetarian and regarded desire the

primary enemy of human beings they sang and danced in ecstasy and had

a Pir (master) whose instrumentality was a must for attaining god they

observed Tauba (repentance over bad deeds) Vara (Non acceptance of

what not given freely) Zuhud (Kindness) Fakar (Poverty) Raza

(Surrender to God) In order to attain Vasa ( Salvation). (Book of General Study

Page No – 88 & 89).

Opinion of Scholars towards meaning of Sufi and Sufism.

1. Dr. Tarachand says, Sufism as a complex phenomenon it is

like a stream which gathers volume by the joining of tributiaries

from many lands. It original source is Quaran and the life of

Muhammad, Christianity and neo Platonism swelled it by a

large contribution Hinduism and Buddism supplied a number of

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 ideas and the religions of ancient Persia Zoroastrianism,

Manism etc. brought to it their share.

2. F.Hodlone Davis says, Sufism is essentially a religion of love

with a creed or dogma no merciless hells up in the Sufis beliefs.

He has no one way theory for the beyond the ways of god are as

the number of souls of men.

3. Prof. K.D. Bhargawa says Muslim mysticism of Sufism may

be regarded as love of supreme beauty the thought of the East

and the West converges in the fundamentals of love in the

admiration for the supreme beauty minor differences in East and

the west are annihilated and mystics all over world whether in

India China or Europe sing the same prayer for union with the

beloved there are bound to be differences in detail but all of

them tend in the main in the same direction. (Dr. Tarachan – Influence

of Islam on Indian Culture P.No – 50)

2. DOCTRINES OF SUFISM

1. God only exists. He is in all things and all things are in him.

2. All visible and invisible being are an emanation from him and are not

really distinct from him.

3. Religions are matters of indifference they however serve as leading to

realities one such religion is Islam of which Sufism is the true

philosophy.

4. There is not much difference between the Good (God) evil as God is

the real author of the acts of mankind.

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 5. Man is only an instrument of God and is not free in his action.

6. The soul existed before the body and is confined within the latter as in

a cage death which frees the soul from the cage is therefore welcome

to a Sufi as he wishes to return to the bosom of divinity.

7. This knowledge alone purifies the soul before it attains union with

god.

8. It is only with the grace of God that union with him is granted but for

this a fervent effort is needed.

9. The principal occupation of the Sufi whilst in the body is meditation

on the Wahdaniyah (Unity of God) the recitation of God’s name (Zikr)

and progressive advancement in the tariqah (Journey of Life) so as to

attain unification with god. ( By Arberry.J. Doctrine of the Sufis)

3. ORIGIN AND BACKGROUND OF SUFISM:

There is a controversy amongst scholars regarding the origin of

Sufism. The view of Yusuf Husain is that Sufism was born in the bosom

of Islam and the foreign ideas and practices exercised no influence on it.

Dr. A.C.Srivastava does not accept opinion of Yusuf Husain according to

him Sufism was profoundly influenced by Hindu thought beliefs and

practices. The very concept of a loving god and the relations between god

and soul as one of the beloved and the lover are peculiar to Hinduism and

were adopted by the Sufism in India the pacifism and non violence which

were imbibed by the Sufis in India were peculiar to Hinduism, Buddism

and Jainism. Some of the ascetic practices involving starvation and

torturing of the body were borrowed from the Hindu and Buddhist
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practices the view of Prof.K.A Nizami is that the chistis adopted many

Hindu costumes and ceremonials in the initial stages of the development

of their order in India the practice of bowing before the Shaikh presenting

water to visitors cirealating a bowl and shaving the head of new entrants

of the Sufi order had close resemblances to Hindu and Buddhist

practices.(Rizvi SAA – Muslim Revivalist Movement in Northern India

in 16 & 17th Century) (Doctrine of the Sufi by Arberry.J) (K.A Nizami –

Some aspects of Religion and Politics In India during 13th Century)

( History of M.India V.D.Mahajan. Page. 409-410).

The View of ABU BAKR SIRAJ AD-DIN

In considering the origins of Sufism and it is not the origin of the

name but of the thing itself which is to be considered here, that is,

mysticism in its Islamic form – it is necessary to distinguish its essential

features from certain unessential characteristics which it may or may not

have. For a brief general definition perhaps we cannot do better than take

the two terms qurb (nearness to god) and dhauq (taste, that is, direct

intellectual intuition) with which Ghazali characterizes Tasawwuf. The

aspiration to ‘nearness’ may be described as an inward fire or as an

inward light or as something between the two, according to whether the

individual nature in question is more predisposed to spiritual love

(mahabbah) or spiritual knowledge (ma’rifah). Respectively, dhuq may

be described as a taste of the fragrance of the Divine Beauty, a taste

which irresistibly impels the believer to seek to draw near to God; or,

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since strictly speaking the nearness is already there, it may be described

as a taste of the truth that God is ‘nearer to him than his jugular vein’.

Essential to Sufism are the doctrine, the grace of dhauq (which the

doctrine corroborates and clarifies), the spiritual aspiration (which is

produced by the doctrine together with an initial degree of dhauq, and

which gradually increases as the ‘taste’ grows more intense), and all the

spiritual practices which constitute the individual effort of the mystic

himself.

The composing of mystical treatises or poems has never been an

essential aspect of Sufism or of any other form of mysticism. Without

belittling the many inspired Sufic writings which have come down to us

and which are unquestionably among the great outward glories of Islam,

it should be remembered that they are, in relation to the essential, as

sparks thrown out by the fire or the light; and it is not every fire which

throws out sparks, nor every light. Moreover, there is the question of time

and place to be considered; when the Quran was still being revealed,

when the Prophet was still present, it was clearly not the time for others

to be speaking; nor was it, if one may say so, in accordance with the

economy of providence, that when the mission of the Prophet had been

fulfilled, the ensuing silence should be immediately broken; nor can the

first Moslems have been in themselves readily disposed to seek

expression for their spiritual experiences. If ever a community was

imbued with a sense of the impotence of human utterance, it must have

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been the community of the companions and of the generation which came

after them. Thus for subsequent Moslem mystics, or in other words, for

those best qualified to make a pronouncement upon Sufism, the absence

of first century mystical treatises has not the least weight in the scale

against their conviction that the great companions were Sufis in all but

name; and a Prophet is pre-eminently a mystic, for holiness is nothing

other than the fullest realization of ‘nearness’. But passing for the

moment even as far back as the very threshold of Islam, there can be no

doubt that, historically speaking the roots of Sufism lie in Muhammad’s

practice of spiritual retreats in the cave of Mount Hira during the month

of Ramadan in the years immediately preceding the first Qur’anic

revelation, a practice which he resumed, if indeed he had ever abandoned

it, in the latter part of his life when he used go into retreat in the mosque

at Medina, as did also some of the Companions.

The different spiritual practices upon which the Sufic path (tariqah)

is based may be summed up under the general term dhikru’Llah

(remembrance of God), and they have not in any fundamental respect

from the time of the Prophet until the present day. The dhikr comprises

what is obligatory for all Moslems and what is performed as a voluntary

rite (nafilah), which includes, in addition to rites in the ordinary sense,

such practices as fasting in month other than Ramadan and keeping

within every consecrated act being a more or less direct means of

remembering God. The Qur’an uses the word dhikr sometimes in this

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general sense and sometimes in the more particular sense of dhikru

‘smi’Llah (mention of the name of the God), which it enjoins with special

insistence. It is this form of dhikr, the invocation of the Divine Name

Allah, which has always been considered by the Sufis as the most direct

means of approach to God. The Verse: ‘Invoke in remembrance the Name

of thy Lord, and devote thyself to Him with an utter devotion one of the

first injections received by the Prophet, is in a sense an epitome of Sufic

practice, expressing as it does the chief ritual means (idhukuri ‘sma

Rabbik), the whole hearted effort of the individual soul (tabattal) and the

end in view (ilahi).

In addition to the Supreme Name Allah, other Divine Names are

also involked in fulfillment of the injunction ‘God’s are the most

beautiful Names, so call on Him by the and a dhikr as it were parallel to

the invocation is the recitation of the Quran.

There are also numerous litanies (award) which consist for the

most part of Divine Names or short formulae, interspersed with passages

from the Quran. the repetition of formulae a specific number of times is

based on ahadith such as; ‘Verily each day there is a mist over my heart

until I have asked forgiveness of God 100 times’. It will be sufficient to

consider here, by way of example, one of the most widely practiced of

these award, one which, in addition to being the principal wird of several

different brotherhoods, constitutes the essence of other more elaborate

recitations, and represents principles which are fundamental to all

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mysticism. The first of the three main formulae of this wird is in fact the

istighfar, asking forgiveness of God. The second formula is as-salatu ‘ala’

n-Nabi, the invocation of blessing and peace upon his Prophet, to which

is appended the invocation of blessings and peace upon his family and

companions. The third formula is an affirmation of tawhid; ‘There is no

god but God, alone, un-seconded. His is the Kingdom and his the praise,

and each thing he determineth.

In relation to the first formula, which is a means of purification

from faults, the second marks the aspiration to the plenitude of virtue, to

the summit of created perfection, affirming the ideal expressed in the

verse: ‘Verily have a fair pattern in God’s Apostle’ whereas the third

formula represents the Transcendent Perfection of the Divinity. The

‘alchemy’ of the second formula may also be understood in the light of

those many ahadith which state that whole-hearted love of the Prophet is

an indispensable condition for obtaining faith, as for example; “Not one

of you believeth until I am dearer to him than his son and his father and

all men together’. It is clear from such formulations that iman in its

original sense far transcends the current conception of faith. Moreover,

the Prophet’s manner of expression, inasmuch as he speaks of the ‘the

sweetness of faith’ (halawatul-iman) and uses elsewhere such phrases as

‘he hath tasted the flavor of faith’ (dhaqa ta’ma’l-iman), show that he is

speaking of a degree of direct intellectual perception of Truth. Now in

every act of perception the object perceived is reflected in the eye as in a

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mirror; and the gist of the above quoted Traditions is that the imperfect

self centered soul is only capable, at the most, of vague and fragmentary

reflection. The purpose of the reiterated invocation of blessings upon the

Prophet is to bring about a shifting of the centre of one’s consciousness

from the limited ego to the universal soul which he typifies. Only this

soul, of which every part is, after its own fashion, a mirror for the Truth,

can be the perfect organ of faith. Thus the second formula of this wird is a

means of attaining to the highest degree of faith accessible to the created

being as such; and the third formula stands for the Faith which God, the

Supreme Mu’min, has in His Own Divinity – Faith to which the creature

can only attain through utter extinction (fana).

One of the chief aids to concentration during the dhikr has always

been solitude reinforced by fasting, that is the already mentioned spiritual

retreat (I ‘tikaf or khalwah). Another aid, the complement of this, is its

opposite pole, namely the performance of the dhikr in the company of

others, that is in the ‘session of remebrance’ (majlisu ‘dh –dhikr), which

takes its name from such ahadith as : ‘God – Blessed and Exalted is He

hath Angels, a glorious company of travelers, who seek out the sessions

of remembrance, and when they find men assembled that they may

remember God they stay with them and make a canopy of their wings one

over another until they fill all the space that is between them and the

lowest heaven.

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 This summary account of the chief spiritual practices of the Sufis

may be taken as a commentary on the words of Junaid; All the mysti

paths (turuq) are utterly barred except to him who followeth in the steps

of the Apostle, ‘Our school (madhhab) is bound up with the principles of

the Bok and the Wont, and This our lore (‘ilm) is anointed with the

sayings of God’s Apostle’.

The Quran was revealed as a means of grace for the whole Islamic

community, not only for an elect, nor yet only the generality of Moslems.

It has therefore, providentially, an aspect of unfathomable synthesis in

virtue of which it is like a vast treasury, both as a whole and also in single

verses (ayat, miraculous signs), a treasury from which everyone is free to

carry off as much as he has strength to bear. The entire path of the

mystics lies virtually in the words, ‘Lead us along the straight path, and

‘Verily we are for God, and verily unto him are we returning, and

‘Prostrate thyself and draw nigh’ words which are only limited in so far

as the intelligence of him who recites them is limited. The same immense

possibilities lie ready to be opened up by such words as ‘.. .that they may

increase in faith upon faith’ and ‘God leadeth to His Light whom He

will’. Moreover the single words iman and nur (light), al also yaqin

(certainty), comprise a boundless range of spiritual vision, just as a

boundless vista for the vision is comprised in the words akhirah (the

Hereafter) and jannah (Paradise); and side by side with the Quran

confirming and clarifying this vista, the Night Journey of the Prophet,

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which is for Islam the prototype of the mystic path, actualizes the whole

hierarchy, from the state of earthly existence to the Divine Presence

Itself.

In speaking to his closest followers, Christ said: ‘It is given unto

you to know the mysteries of the kingdom of heaven, but to them it is not

give. In speaking to the whole community of Moslems, the Quran

generalizes the same idea in the words: ‘We exalt in degree whom We

will; and above each one that hath knowledge is one that know the more’;

and just as Christ spoke to the multitude in parables, the Quran presents

great mysteries by means of aphorisms which are too elliptic to ‘cause

offence’ but which have miraculously, at the same time, an overwhelming

directness, as, for example, the already quoted words; ‘We are nearer to

him than his jugular vein’, and also; ‘Wheresoe’er ye turn, there is the

Face of God’ and There is no god but He: all things are perishable but His

Face. There is no question here of any divergence of interpretation; the

difference between exoterism and esoterism. As regards such statements

as these is in depth and fullness of interpretation, as between one who

takes them ‘as a manner of speaking’, allowing them to pass over his

head, and one who takes them with all seriousness, meditating deeply

upon them, and following them up to their imperative conclusions. Such

also is the difference between exoterism and esoterism as regards the

capacity to take in the significance of the Divine Names. The same

applies to many Traditions, such as the hadith qudusi; ‘My slave seeketh

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unremittingly to draw night unto Me with devotions of his free will

(nawafil) until I love him; and when I love him, I am the Hearing

wherewith he heareth, and the sight wherewith he seeth, and the Hand

wherewith he smiteth, and the foot whereon he walketh.

Over and against the opinion of most orient lists, according to

whom the great spiritual lights of Islam scarcely begin to appear before

the third generation, there stands the opinion of Moslems in general and

of the Sufis in particular that starting from the spiritual summit

represented by the Prophet and his Companions there could be no

question of further advancement but only of falling away, and that

although there have been many holy men and women scattered

throughout the later generations, sanctity has never been so general in

Islam as it was at the beginning. Thus Ibn khaldun says, in speaking of

the mystic path:

Our great ancestor, that is the Companions and the successors and

the generation which followed them, ever held this path to be the path of

truth and right guidance. It is base on unfailing perseverance in worship,

utter devotion to all highest God, turning away from the adornments of

this world, renunciation of what most men seek after in the way of

pleasure and dignity, and isolating oneself from all mankind in spiritual

retreat (khalwah) for the sake of worship. Now these were the general

practices of the Companions and the Moslems of old (as-salaf). Then in

the second generation and afterwards, when worldliness spread and men

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tended to become more and more bound up with the ties of this life, those

who dedicated themselves to the worship of God were distinguished from

the rest by the title as-Sufiyyah (Sufis) and al-Mutasawwifah )those who

aspire to be Sufis).

This passage is well known to Western scholars, and one might

have expected them to pay more heed to it. Still more, one might expect

them to be guided, in what concerns Islamic mysticism, by those whom

they all admit to be its masters. Yet the ‘official’ Orientalist thesis runs

directly counter to the convictions of Muhasibi for example, Tustari,

Junaid, Hallaj, Sarraj, Makki, Kalabadhi, Qushairi, Hujwiri, Ghazali, Ibn

‘Arabi, not to speak of those who came before and after them. Not only

are the heads of the Sufis bowed before the Prophet, but also they are

reverently devoted to the first four Caliphs and the other great

Companions, upon whom they daily invoke a multitude of blessings,

tracing back through them to the Prophet their mystic lineage, and

looking back to them as to patterns of spiritual perfection and to their

times as to the Golden Age of Islamic mysticism.

When the Jews criticized Christ’s disciples for not fasting, he

replied; ‘Can the children of the bride-chamber fast while the bridegroom

is with them? As long as they have the bridegroom with them they cannot

fast. But the days will come when the bridegroom shall be taken away

from them, and then shall they fast in those days. These words express

the universal truth that during a period of Divine intervention spiritual

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conditions upon earth are quite abnormal as compared with the general

conditions of the times which immediately precede and follow that

intervention. It is true that the special conditions which marked the

presence of Christ on earth differed in secondary details. From those

which marked the twenty-two years of the Prophet’s mission. But in their

fundamental privileges both periods were alike. ‘It is not God’s wont that

He should send a folk astray after. He hath guided them until he hath

made clear unto them that against which they should be upon their guard.

Until a new religion is firmly established, the people for whom it has

been revealed are safeguarded against serious error. It is true that there is

spiritual guidance at all times for those who seek it; but at a time of

Prophetic mission guidance is thrust upon many who do not seek it,.

Whereas for those who do seek it there is guidance upon guidance. Now

certain factors such as asceticism (zuhd) and reliance upon God

(tawakkul) enter into every mystic path. But although a change of

spiritual conditions will not eliminate one of these constants, it may bring

about a change of upon guidance, a time of acute consciousness that

‘there is no living creature but He grasped it by its forelock’, the virtue of

tawakkul will be in such evidence as to impose itself upon zuhd, which

will thus tend to take the form not so much of deliberately regular ascetic

practices as of reliance upon God to indicate, through the course of events

and through other signs, what sacrifices He demands the life of one who

takes part in the founding of a new religion is in the very nature of things,

a tissue of renunciations.
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 The aspect of the mystic path which concerns individual effort is

summed up in the already quoted hadith qudusi: ‘ My slave seeketh

unremittingly to draw nigh unto me with devotions of his free will until I

love him.’ Mysticcism is in fct nothing other than the art of pleasing God,

since to succeed in this means an unveiling of the mystery of nearness.

To earn the right to say, as did the Companions of Christ and of the

Prophet, ‘We are the helpers of God’ (nahu ansaru Llah) clearly means

pleasing God in an exceptionally high degree.

The Sufis of the second and third centuries knew that the

Companions of the Prophet had gone forward upon the crest of a great

spiritual wave and that they themselves were in the backwash of that

wave, at a time of general disintegration, of cosmic reaction against

‘guidance upon guidance’, when the normal conditions of the age had

resumed their course quite literally ‘with a vengeance’ struggling against

this current, weighed down by the rest of the community, they went to

lengths of asceticism hitherto unknown in Islam. yet they none the less

envied the owners of such nawafil as the initial migration from Mecca

and fighting at the battle of Badr. The following hadith is often quoted in

their treatises: ‘How knowest thou that God hath not looked upon the men

of Badr and said: “Do what ye will, for I have forgiven you”?

Lailatu l-Qadr is ‘better than a thousand months’ inasmuch as the

‘Angels and the Spirit descend therin’ and the superiority of that night

may be extended, in a certain measure, to the whole period of the Quran’s

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revelation and, analogously, to the whole period of any other Prophetic

mission. In such times it is ‘natural’ that the boundaries between Heaven

and earth should be much less rigorously defined and that the earth

should lie more open to the descent of spiritual influence, which means,

inversely, that Heaven is more open to human aspiration, the two great

outward signs of this mutual receptivity being, as far as Islam is

concerned, the descent of the Quran and the Night Journey. The

Companions of the Prophet and the same must apply to the Companions

of other Prophets lived in an atmosphere that was vibrant with spirituality

an atmosphere of ‘sober intoxication’ in virtue of which mysticism was

too much of a norm to have a special name.

Dhu n-Nun al-Misri said: ‘The repentance of the generality is from

sins, whereas the repentance of the elect (al-khawass) is from

heedlessness (ghaflah) Spiritual vigilance, the opposite of ghaflah, was

forced on the companions both by the hopeful and dreadful expectancy of

further revelation and by the sense of being doubly scrutinized, not only

inasmuch as no detail escapes the Divine Omniscience, but also in that a

special intervention was being made on their behalf, as was demonstrated

to them again and again by verses which bore directly upon their lives,

both public and private, as well as by the march of events. Also apart

from such particular verses, considering the Quran as a whole it must be

remembered that no less a thing than the very establishment of Islam

depended upon the force of the impact of the Revelation upon those who

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received it. Therefore it may be concluded that the revelation took that

particular form which, of all others, was most calculated to move that

particular generation of Arabs; and since no two generations are exactly

alike, it may be said generally speaking that no later generation has quite

equaled the companions as regards perfect receptivity to the Quran

without too much insisting on this last point, we should none the less

remember that no later Moslem souls have been subjected to hearing the

newly revealed verses from the mouth of the Prophet himself, or from

one who had just heard them from the Prophet. It is understandable that

many of the companions would continually throw themselves down upon

their faces, weeping; it is also understandable that such a generation did

not need an amply formulated doctrine of Fana (extinction).

Besides the revelation and other supernatural signs, there is the

miracle of nature itself to be considered. This is shared alike by the

mystics of all religions, and has always been one of their most trusted

stepping stones to spiritual vision. But there is one ‘sign’ of nature, the

highest of all, which is witnessed only by those who are privileged to live

at one of the great cyclic moments of history. Apart from the function of

a Prophet as transmitter of revelation, and as an immediate oracle for the

solution of every spiritual problem, it can be no light thing to stand in the

presence of one who has been providentially endowed with all surpassing

beauty and majesty of soul anybody that he may be the magnetic centre

of a new religion, the presence of one who is ala khuluqin ‘azim.’

41
 In short the life of the companions was a series of spiritual impacts

for which there is no counterpart in later years, and to which the nearest

equivalent in effect is to be found in the regular disciplines comprised

within the meaning of the term Tasawwuf. (Article by ABU BAKR SIRAJUDDIN).

4. IMIGRATION OF SUFI SAINTS TO INDIA :

Sufis migration to India and Deccan by four types of ways.

1. Migration with Sea traders as missionaries.

2. Migration with conquerers as Sufi militant

3. Migration on political ground or kings invitation.

4. Migration for securing their life, Intellectual freedom and Sufi cult.

1. Migration of Sufi with sea traders as missionaries :

Name of Sufis who came to Kerala or Malabar places are Rafiha

Habeeb of Echalagudu, Malik-Bin-Dinar of Kasaragudu, Syed Madini of

Ullal, Saeed ismail Wali Ulla of Manjo Nadu, Sufi Shaheed of

Yammenmod all of Sufi saints came by the way of sea with traders.

Some Sufi came from land ways with political extensive through

Malbar vally or South Persian Hills vally.

Shaik Abul Hassan Hujveri who is first Sufi came to India from

Ghazna ofAfghanistan in 1070A.D. and Moinuddin Chisti of Ajmeer who

is Second Sufi came to India in 1236 A.D. (Sufis of Karnataka P.No.38, 39 & 40)

42
2. Migration with Conqurer as Sufi Militant :

Some Sufi came to India and Karnataka with rulers for zihad in

favour of their kings and religion according Muslim rulers. No difference

between political extension and extension of Islam Religion both are

same.

These kinds of Sufis Shaheed in wari Exp. Sufi Saramt Shaheed of

Sagar, Shaheed Sufi Syed Ali Shaheed 1305 A.D Peer Mith he 1331 A.D

and Tajuddin Munnavar 1331 A.D So ETON called them to militant

Sufis. (Ibid P, 40-41)

3. Migration on Political Invitation:

Some Sufi came on invitation of rulers among them are Sufi

Moinuddin Chisti of Ajmeer who came on invitation of king Shabuddin

Ghori and Ahmad Shah I Bahamani who send commission to Invite to Sufi

Shah Niyamat Ulla Qadri of Persia three time (Ibid P 41 – 42 ) but he was

not came instead of him send his grandson Khalil Allah Chankhandi.

4. Migration for Securing Their Life, Intellectual Freedom and Sufi

Cult:

Some Sufis of Turky their king oppose the thoughts of Sufi so king

order to vaccant the nation therefore came to India among them Sufi

Hujveri, for above mentioned cause i.e. securing of their life, intellectual

freedom and Sufi cult. (Ibid P.No. 43-44).

43
5. EARLY SUFI SAINTS OF INDIA AND DECCAN:

India attracted a large number of Sufis generally known as the

Darwishes from Bukhara, Samarqand, Persia and perhaps Arabia and Syria.

We know on the basis of contemporary and later sources including the

hagiographa.

After the Ghazanvid conquest of the Punjab a large number of Sufi

Saints appeared India Shaikh Ismail of Lahore, was the first among them. He

was followed by Shaikh Ali Bin Usman al Hujwairi better known as Data

Ganj Baksh who died after 1088A.D his tomb at Lahore is a popular Shrine

in Punjab. He was the author of several books and he might be described as

the founder of the Sufi Cult in India. Which gained much popularity among

the Muslim masses and profoundly influenced their entire moral and

religious outlook. He was the author of the celebrated manual on Sufism

entitled Kashful – Mahjub.

Another saint of this period was Syyid Ahmed Sultan Sakh Sarwar

popularly known as lakhdata he died at Shahkot near Multan in 1080A.D.

The period from 1200A.D to 1500 A.D is considered as the period of

permeation of Sufi thought in India during that period a number of new sects

movements were started which formed a midway between Hinduism and

Islam.

44
 Abul Fazl mention the orders or silsilahs of the Sufis in India of those

orders the Chisti the Suharwardi the Naqshbandi the Qadri the Qalandaria

and the Shusttar’s orders were important.

The Chishtis established themselves at Ajmeer and some other towns

of Rajasthan and in some parts of the Punjab, Uttar Pradesh, Bihar, Bengal,

Orissa and Deccan. Khwaja Minuddin Chishti Ajmer (1141-1236 A.D) who

was the greatest figure in the history of India. He arrived at Lahore in

1161A.D and settled at Ajmer about 1206A.D. He was the founder of the

Chishti order in India. He worked among the low caste people and spent his

life in the service of the helpless and the down trodden. His view was that

the greatest form of devotion to God consisted in Service of humanity. His

attitude towards god and people won him great popularity and even today his

tomb at Ajmer attracts every year lacs of people.

The Khwaja had many disciples two of the most important among

them, Shaikh Hamidudin and Shaikh Qutbuddin Bakhtiyar Kaki. He came to

India (Delhi) during the reign of Iltutmish and was died on 15th November

1233 A.D.

Shaikh Fariduddin Masud Ganj-i-Shakar 1175 was a disciple of Kaki.

He worked in Hansi and Ajodhan he was one of the most respected Sufis in

India.

45
 Shaikh Nizam Uddin Auliya (1238A.D -1335A.D) came to Delhi In

1258A.D and became a disciple of Baba Farid. He confined his spiritual

activities at Delhi nearly 60 years.

Although he saw the reigns of seven Sultans he did not visit any royal

Durbar. He considered it below his dignity to pay a visit to a sultan. He

refused to granted an interview to Sultan Alauddin khalji. He avoided the

company of the Sultans in order to avoid a conflict with the orthodox Ulama

who dominated in the court of Sultan’s He was took keen interest in music.

Shaik Bahauddin Zakariya Suhrawardi (1182-1263) who was the

founder of the suharwardi order in India He set up a Khanqah at Multan

where he worked for almost half a century.

Shaik Abdul Qadir Jilani was the founder of Qadri order at Bagdad

this order reached India in the 15th Century A.D. It was popularized in India

by Shaikh Niamatullah and Makhdam Mahammed Jilani Shaikh Abdul Haq

Mahaddis of Delhi.

Khwaja Baqi Billah (1563-1603) who came to Delhi from Kabul in

the last year of the reign of Akbar who belong to Nakshabandi order and

Shah Abdullah brought the Shattari order to India.

(Siyar-ul-Auliya by Amirkurd)

(Doctrine of Sufi by Arberry.J)

(An Intellectual History of Islam in India by Aziz Ahmed)

(V.D.Mahajan History of M.India. P.410,411 & 420)

46
Early Sufi of Deccan (South India)

The history of the Sufism in the Deccan passed through the following

four phases Sufis working in the Deccan before 1300 A.D. Sufi settlement

between 1300A.D and 1347A.D Sufi activity from 1347A.D 1538A.D and

finally from 1538A.D onwards.

As per the information Sufis were active in South India and by Ceylon

prior to the arrival of Muslims from the north. Islam first spread in south

India through the Arab traders and preachers Ibn Battutah states that during

his visit to Ceylon he found the tombs of a number of saints including

Shaikh Abdullah Hanif, Shaikh Uthman and Baba Tahir he further states that

along the Malabar coast which was under Hindu rule. He was entertained in

the Khanqah of Khazeruni Sufis. A study of the hagiographic literature of

medieval Deccan history reveals that there were a good many Sufis active in

various parts of the Deccan prior to 1300A.D given the paveity of

information on them we are limited to gleaning from their hagiographic

which suggest they were involved in events like jihad against the non-

Muslims raising the dead to life and converting non Muslims to Islam

through the influence of their spiritual prowess.(The Bahamani Sufi P-35/36)

As per the contemporary sources about the Sufis working in the

Deccan between 1300A.D to 1347A.D it is a phase when the Deccan was

being in bebated in different in different circles of Delhi due to the entry of

Muslim.

47
 As conquerors due to change of capital in 1327A.D by M.bin Tuglakh

an urban Muslim centre. Developed at Daulatabad having men of all classes

including a large number of Sufis particularly those of the Chishti and the

Junaydi orders during third phase i.e. 1347 to 1538A.D mystic activity

assumed a new dimension under the patronage of the newly established

muslims states like the bahamni the Faruqis and that the khandesh. We come

across such urban centers of Sufi activity as Daulatabad, Burhanpur, Ahmed

Nagar, Bijapur, Gulbarga and Bidar where the Chistis the Junaydis and the

Qadris worked during Bahamani times and Shattaris during post Bahamani

period. They played a significant role both in the socio-religious and political

spheres of Muslim life.

As per R.M.Eaton the mystic activity and movement as started earlier

commenced in the Deccan around the thirteenth century A.D as long as the

Bahamanis ruled at Gulbarga a large number of Sufis of the Chistis the

Qadri, the Junaydi orders remained supreme in religious, social and political

spheres. It was only after their death during the later fourteenth and early

fifteenth centuries. That a large number of holy shrines with huge

architectural monuments over their mortal remain became the place of

veneration.

But as per the trimingham Deccan from the later half of 15th century

A.D and to a greater extent from the 16th century A.D and not from the 13th

century A.D as suggested by Eaton. (The Bahamanis Sufi P-37,38).

48
 It has been reported by modern authors that earliest chishti to have

come to Deccan was shaikh Buranaddin Gharib in 1337A.D one of the close

disciples of Shaikh Nizamaddin Awliya however there is some evidence that

prior to the arrival of Burhanaddin Garib there were certain chisti saints who

had already reached the Deccan long before the advent of Muslim as

conquerors in the north Haji Rumi (555 H/1160A.D) a disciple of Khwaja

Uthman Harwani and a companion of Khwaja Minuddin Ajmeri settled at

Bijapur with a host of disciples and companions Shaikh Sufi Sarmat

(d.689/1290A.D) seems to have arrived in the Deccan from Arabia with

large number of companions in five hundred palanquins as early as the close

of the seventh century Hijira thirteenth century A.D Ghalem Muhammad

reports that Shaikh Sufi Sarmat was the descendent of Umar the second

caliph and belonged to the chisti order on his arrivel he settled at Sagar in

Shahapur Gulbarga District. Seventy miles East of Bijapur and lived there

until his death. It is mentioned in the hagiographic that he fought against a

Hindu Raja named Kumaram. It further mentions that the saint was assisted

in this war by Lakhkhi Khan afghan and Nimat Khan the army officers of the

north Indian ruler. After saint achieved victory the Hindu king accepted a

tributary status since saint by temperament was not combative he

successfully spread Islam and many Hindus became Muslims.

Amir khurd states that Shaikh Nizamuddin Awiliya deputed two of his

young disciples Khwaja Azizaddin and Shaikh Zada Kamaladdin, grand

son’s of Shaikh Farid addin to deogir and Malawa respectively prior to the

49
conquest of the Deccan by Muhammad Bin Tuglakh both of them worked

for the propagation of chisti mystic doctrines.

Any other contemporary chisti saint of Barhanaddin Gharib at

Khuldabad was Syed Yusufal Husayni (d.731/1331A.D) a disciple of Shaikh

Nizamaddin Awiliya the father of Syed Muhammad Husayni Gesudarz of

Gulbarga.

Shaikh Hammad a disciple of Shaikh Burhanaddin Gharib alone

admitted one thousand disciples to the chisti fold in the Deccan (The Bahamani

Sufi-P.39-44).

The survey of the literary works and other information states that the

migration of large number of Sufi saints to Gulbarga and Bidar from Various

parts of North India and outside among them mentioned below.

Hazrath Syed Shah Hisamuddin Teighbarna was the first to come

Gulbarga in 680 H/1301 A.D.

Hazrath Sheikh Saad Zanjani, Hazrath Saikh Minajuddin Tamim-ul-

Ansari. Hazrath Sheikh Muhammed Ruknuddin, Alias Hazrath Shaikh

Sirajuddin Junaydi, Hazrath Khaja Bande Nawaz Gesudaraz, Hazrath Shah

Ruknudddin Tola, and many others Sufi Saints are settled at Gulbarga. In

Bidar many Sufi Saints are Hadrat shah Abul Faid, Hadrath Sayyid Amir

Hamza Khadiri, Hadarat Nursamani, Hadrat Makhdum Qadiri, Hadrat

Multani Padshah, Hadrat Ahmed Shah-al-wali Bahamani, Hadrat Khalilulla

Kirmani, Hadrat Abdullah Maghribi, Hadrat minnatullah Bi Sahiba, and

50
other many Sufi saints settled in Bidar and given more contribution to the

various field of the society and culture (later discussed detail information

about background of the saints).

Divisions of Sufi Cult/Silsilas:

The period from 1200 to 1500A.D is considered as the period of

permeation of Sufi thought in India during that period a number of new sects

and movements were started.

Abul Fazal the court historian of Akbar provides a list of fourteen Sufi

order’s or Silsilas of the Sufis in India of those are;

1. Habibbiyah 728 A.D

2. Zaydiyah 743 A.D

3. Adhamiyah 777 A.D

4. Iyadiyah 803 A.D

5. Karkhiyah 815 A.D

6. Saqatiyah 865 A.D

7. Tayfuriyah 874 A.D

8. Hubariyah 900 A.D

9. Junaydiyah 910 A.D

10.Chistriyah 965 A.D

11.Gajruniyah 1034 A.D

12.Suhrawardiyah 1167 A.D

13.Firdawsiyah 1221 A.D

51
 14.Tusiyah

These fourteen orders popularly known in India as Chawadah

Khanwaddan (fourteen family) trace their spiritual descent from Hasan of

Basra Besides these orders there were certain others which also played an

important role in India from the fourteenth century onwards.

1. Shattariyah

2. Qadiriyah

3. Qal and ariyah

4. Naqsh bandiyah

5. Uwaysiyah

However K.A. Nizami and J.P. Trimingham and others are of the

opinion that some of the above stated orders could not get the opportunity to

work in India and that the orders which came in to prominence were the

Chishtis and the Suhrawardis to a greater extent and the Firdawsis and the

Shattaris to a limited extend during the Saltanate period, mostly in North

India this study conclusively proves that besides the Chishtis, the

Suhrawardis the Firdawsis and the Shattaris the Junaydi and the Qadri orders

assumed great significance in North India and pre Bahamani and Bahamani

Deccan. The Junaydi were even the contemporary of such great Chishti

saints as Qutbaddin Bakhtiyar Kaki and Shaykh Nizamaddin Awilya having

settled down at Delhi and Kodamanikpur the Shattaries and the Fifa is in the

Deccan became active during the post Bahamani period.

52
 And later from 14th Century A.D to 17th Century A.D important

Silsilas sect active in Deccan are Chishti, Junaydi, Qadiri, Nakshabandi, and

Sshattariya. (The Bahamani Sufi. P-34 & 35).

1. CHISHTI ORDER:

The Chishti order was founded by Khwaja Abdul Chishti in Heart. It was

brought to India by Khwaja Muin-Ud-Din Chishti (1141-1236A.D) of

Ajmeer. Who was the greatest figure in the history of Sufism in India. He

arrived at Lahore in 1161 A.D and settled at Ajmeer about 1206. He was the

founder of the Chishti order in India. He worked among the low caste people

and spent his life in the service of the helpless and the down trodden. His

view was that the greatest form of devotion to god consisted in service of

humanity. His attitude towards god and people won him great popularity and

even today his tomb at Ajmer attracts every year lacs of pilgrims.

Saiyid Muhammad Gesudaraz (1320-1422A.D) of Gulbarga. The first

capital of the Bahamani kingdom, as the centre of his activities a number of

other Chishti saints who were compelled by sultan Muhammad Tuglaq to

leave Delhi for Daulatabad helped in spreading Sufism in the Deccan. (The

History Medieval India P-412&415).

2. SUHARWARDI ORDER:

The Suhrawardi order was founded by Shaikh Shihabuddin Suhrawardi

(1145-1234) he sent disciples to India who settled down in North Western

India one of them was Shaikh Bahaudddin Zakaria Suhrawardi 1182-

53
1263A.D) Who was the founder of the Suharwardi order in India. He set up a

Khanqah at Multan where he worked for almost half a century he led a

balanced and comfortable life he faithfully followed the rules of Islam. (The

Delhi Sultanate P-46).

3. FIRDAUSIA ORDER:

The Firdausia order was branch of the Suhrawardi order and its activities

were confined to Bihar. It was popularized by Shaikh Harfuddin Yahya who

was a disciple of Khwaja Nizamuddin Firadausi he tried to bring about

moderation in Islamic law he also tried to reconcile the unity of being with

the principles of Islam. His view was that the union with god is not like the

union of body or of a substance with a substance or of an accident with an

accident it is an intuitive contact and a detachment from the world and all

that is other than god. He was not only a practical guide but also a great

writer apart from being the author of Maktubut and Malfazat. He compiled

many books for the guidance of his devotees. He puts great emphasis on the

service of humanity as a part of his mystic disciple. He wanted his followers

to serve the needy by pen, tongue, wealth and position the nearest way to

reach god was to help to needy and offer a helping hand to the down trodden.

According to him the real function of a ruler is to feed the people well to

cloth the naked to rehabilitate the desolate hearts of men and to help the

needy. (Ibid -418 & 419).

54
4. QADIRIA ORDER:

The Qadiria order was founded by sheikh abdul Qadir jilani (1077-

1166A.D) of Baghdad. This order reached India in the 15th Century A.D.

it was popularized in India by Shah Niamatullah and Makhdum.

Muhammad Jilani, Shaikh Abdul Haq Muhaddin of Delhi (1551-1642)

had Qadiri preceptors Miyan Mir (1550-1635) advocated a broad and

human outlook on life. He asked both Jahangir and Shah Jahan to be

considerate to all groups of their subjects. According to him distinctions

between believers and Kafirs and heaven and hell were frivolous, true

prayer was devoted obedience to the will of god. His disciple Mulla Shah

was both a mystic and poet. He defined a believer as one who could reach

god and seen him and a kafir as one who failed to do so Mulla Shah was

the preceptor of Dara Shikoh Son of Shah Jahan.

The followers of this order were opposed to music and singing they

were green turbans. Dara Shikoh the eldest son of Shah Jahan was the

follower of this order. To begin with this order was confined to Uchch in

Sind but later on it spread to Agra and South India. (The History of Medieval India

P-419).

5. NAKSHABANDI ORDER:

This was founded in India by the followers of Khwaja Pir

Muhammad. It was popularized in India by khwaja Baqi Billah (1563-1603)

who came to Delhi from Kabul in the last years of the reign of Akbar, of all

the Sufi orders it was nearest to orthodoxy and it tried to counteract the

55
liberal religious policies of Akbar who was considered by them as a heretic.

The death of Abul Fazal gave Baqi Billah an opportunity and he was able to

bring under his influence some powerful nobles such as Akbar’s foster

brother, Mirza Aziz Kaka, Shaikh Farid the Bakshi Qilich Khan, Governer of

Lahore and even Abdur Rahim Khan-i-Kanam.

The Nakshabandi order reached its climax under the leadership of

Shaikh Ahmad Sir Hind (1564-1620) who was the most distinguished

disciple of Baqi Billah. (The History of Medieval India P-419).

6. THE SHATTARI ORDER:

It was during the Lodi dynasty that Shah Abdullah brought the

Shattari order to India. This order produced a number of saints and

Muhammad Gouth (1485-1562) of Gwalior was the most important he was a

disciple, of Haji Hamid Husur. He was the author of two well known books

Jawahir.i.Khamsah and Khalid-i-Makhazin. These books deal with Sufi

doctrines and practices. (The Delhi Sultanate, P-421).

7. THE JUNAYDI ORDER:

Abu-Al-Qasim Al Junayd (298 H/910A.D) to whom the Junaydi order

traces it origins was a nephew of Sari as Saqati (254H/868A.D) and the most

brilliant disciple and a close associate of Harith al Muhasibi (234H/857A.D)

son of a glass merchant Junayd acquired a through knowledge of fiqh and

Hadith Junayd refers to himself when he quotes Sari as saqati as saying may

god make you a traditionalist who is also a Sufi but not a Sufi who is

56
traditionalist them Sari as Saqati placed emphasis on the knowledge of

tradition and sunnah and he advised Junayd to acquire knowledge of Sufism

through asceticism and devotion.

Modern scholar working on India Sufism of the Sultante and medieval

period make reference to any Junaydi saint except that of al Hujwiri Fazal

given some information in his book called Ain-e-Akbari active role of a

number of Junaydi saints both in North and Deccan during the Sultanate and

Bahamani periods of Indian history some important Junaydi saints lived in

Delhi and Karamanikpur in North India and at Khudabad, Gulbarga, Bijapur

and other districts in the Deccan.

8. THE NIMATULLAHI SUFI ORDER :

The Sufi order owes its origin to Shah Nimatullahi Wali one of the great

Sufi masters of Iran. Who founded the order at the end of the 14th century

A.D. the spiritual method of the Nimatullahi order is based on invocation

and remembrance of god (Zikr) reflection (Fikr) self examination

(Hohasaba) meditation (Morqaba) and litany (Werd) After Shah Nimutallah

masters of the Nimatullahi order resided in India until the end of the 18th

Century D.A ( 12th Century A.H) after which it was shifted back to Iran with

the arrival of Sayyed Masum Ali Shah Dakkani to Iran in 1775 A.D ( 1190

A.H).

57
DIFFERENCES BETWEEN SUFI CULTS/ SILSILAS:

There was a fundamental difference between the Chishti and

Suhrawardi orders on many points.

The Chishti order considered the possession of wealth as great

hindrance to the spiritual progress of an individual. All Chishti saints from

Khwaja Muin-ud-din to Nizam-uddin Auliya led an indigent life it is said of

Nizamuddin Auliya that there were many occasions in his life when he had

nothing to eat. He fasted in order to control his desires.

The Chishtis put on very simple clothes. The clothes of many Chishti

saints were form and they took pride in it. They believed that they must have

control over their desires. They put all the emphasis on pious thoughts and

character. Baba Farid was getting up very early in the morning he performed

his Namaz and then went into Samadhi/Mazhar even at night after the

Namaz he spent the rest of the time in contemplation of god. The belief of

the Chishtis was that they must give up their pride in order to meet god. The

chishtis were very liberal in their views. They believed in love towards all

mankind. They gave the highest place to service of humanity. They

considered it their duty to serve the poor and the distressed. They did not

believe in personal property and did not look after the welfare of their

children.

On the other hand Bahauddin Zakariya was a welthy man. His view

was that wealth was not harmful for a man who know its right use. The

58
saints of the Suhrawardi order led comfortable lives. They made ample

provisions for their families. They even employed teachers on hand some

salaries for the education of their sons. They believed that there was no harm

in possessing and dispensing of wealth if the heart was detached. However

some of the Suhrawardis such as Shaikh Sadruddin despised wealth which

according to him was a source of distraction from the spiritual path. He gave

his share in patrimony amounting Rs.7.lacs. of tankas in Charity.

The two orders differed from each other in their attitude towards the

state the Chishtis kept aloof from the affairs of the state and avoided contact

with the rulers H. Nizamuddin Auliya never visited the rulers and never

dabbled in politics.

On the other hand the view of Bahauddin Zakaria was that active

participation in state affairs was no hindrance to spiritual progress. He

himself accepted the office of Shaikh ul Islam under Iltatmish and

Rakunuddin followed his example in the reign of Alauddin Khalji.

The suhrawardi believed that they could perform their functions more

effectively and they actively associated with the government and accepted

the posts of Shaikh-ul-Islam and Sadr i- Wilayat the court and camp kept

them aloof from the masses. The Chishtis kept the doors of their khanqahs

(Monasteries) open to the masses all were welcome the Suhrawardis

provided separate accommodation to their selected followers in their

Khanqhas they neglected the people in general and paid special attention to

their rich followers they had fixed hours for meeting them.
59
 There were differences also in respect of religious practices. Music

was an integral element among the chishti saints but the same was rejected

by the Suhrawardi the chishti allowed their disciple to practice Sijda

(Prostration) before their Pirs but the Suhrawardis forbade it. (The Delhi Sultanate

P-417 & 418).

SUFI’S OF GULBARGA AND BIDAR:

SUFI’S OF GULBARGA:

1. Hazrath Syed Shah Hisamuddin Teigbarna:

Was the first Sufi to come to Gulbarga in 680 Hijri 1301A.D. The

study of the region reveals only his grave but not any other aspects of

his life. The grave i.e. Mazar Sharif is situated in the fort moat near

Jagat Talab in Gulbarga (Seer-e-Gulbarga by Sultan Mir Munshi Hyd P-522).

2. Hazrath Sheikh Saad Zanjani Rahimatullah Alia:

The study of the place reveals the arrival of the saint at Gulbarga in

Hijri 729.i.e. 1351A.D. Mazahar Sharif (grave) of the saint is situated

near the Chor Gumbad at Gulbarga. (Ibid P-522).

3. Hazrath Sheikh Minajuddin Tamim-Ul-Ansari R. Alia:

Shaikh Kallerwan came to Gulbarga in 730H i.e.1352A.D. the

study of the place reveals that he came to Gulbarga from Daulatabad.

He was a teacher of Gunj-Ul-Uloom and student of Calipha. Hazrath

Syed Khundmir Allauddin Jahuri at Daulatabad. He lived during the

period of Sultan Allauddin Hasan Gangu Bahamani. His grave is

located in Kirana Bazaar near fort road at Gulbarga the last date of the
60
 saint was 21 Sjawa; 754 Hijiri the Mazhar Sharif is placed over a

plinth (Ibid P-522).

Shaikh Minhajoddin Tamimi Ansari moved to Gulbarga in 1347

and having lived there for fourteen years breathed his last at the age of

lighty. His masusoleum is still held in great vereation by the local

people. He believed that the acquisition of knowledge(I/m) is the best

of things both in this world and the hereafter. (The Bahamani Sufi P-104 &

105).

4. Hazrath Sheikh Muhammad Ruknoddin Alias Hazrath Sheikh

Sirajuddin Junaydi (670-781 H/ 1271-1380A.D) son of Abual

Muzaffar Muhammad Sirajuddin was thirteenth and twelfth in the line

of family and spiritual descents respectively from. Abual Qasim-Al-

Junyad besides Aynaddin Ganj-Al-Ilm the apparently was the only

deccani Sufi to have a direct family lineage to the founder of this order

his father Abu-Al-Muzaffar was resident of Baghadad who eventually

moved to India and settled at Peshawar, Muhammad Ruknaddin was

born at Peshawar and according to hagiographical information he held

a prosperous life as his uncle was the governor of Peshawar. However

Ruknaddin decided to renounce the life of laxury and honour and

moved in 729H/1328A.D to Daulatabad which by than had assumed

great fame as an urban centre of Muslim elite, as well as men of

scholarship on reaching Daulatabad Ruknaddin became the disciple of

Syed Allauddin Khondmir Juweri and also enjoyed the company of

Sheikh Minhajuddin Tamimi Ansari, and Aynaddin Ganj-Al-Ilm. He

61
 later moved to Kodchi (Belgaum Near) on the instruction of his

preceptor obviously before the demise of his master in 734H/1333A.D

Rafiaddin Shirazi informs us that at Kodchi, Alladdin Hasan Bahaman

the future founder of the Bahamani Kingdom and his mother become

his disciple. The saint is reported to have predicted kingship bestowed

the Jagir of Kodchi to Sheikh Ruknoddin. The saint moved to

Gulbarga the Bahamani capital during the reign of Muhammad Shahi

759H/776H/1358-1375A.D and died there in 781H/1380A.D his

mausoleum which now stands on the Gulbarga-Aland high way is

known as Rowda-e-Shaqkh and is held in high esteem by people of

Deccan. (Ibid P – 107, 108).

5. Hazrath Syed Muhammad Husayni Gesudaraz/ Hazrath Khaja

Banda Nawaz (721-825H/1321-1422A.D):

The Chishti movement the Deccan received a great impetus with

the arrival of Syed Muhammad Husayni Gesudaraz (721-825H/1321-

1422A.D) at Gulbarga, in 803 H/ 1400 A.D. He was a disciple and

Khalifah of Shaikh Nasiruddin Chirgha of Delhi. He was a saint of

high spiritual attainments a scholar of great repute who was popular

among the masses. He after spending twenty one years (736-757/

1335-1356) in the service of his Pir in Delhi and after holding the

Sajjadgi for forty four year (757-801/ 1356-1398). Left Delhi for the

Deccan in 801/1398. He was the first among the great saints of the

Chishti order in India who became an erudite scholar and prolific

62
writer he was deeply versed in Quranic studies prophetic tradition.

Figh theology and Sufism. A linguist with extensive knowledge of

Arabic, Persian, Hindawi and Sanskrit languages. He could converse

with all sorts of people by the time of Gesudaraz all medieval Sufi

classics and theological literature had reached India the contaroversy

of the pantheistic theory of Wahdat al Wujud was being debated at

different levels the religious atmosphere of Delhi during the time of

Md. Bin Tuglak had changed drastically due to the Sultans orthodoxy

creating a strong rift between the upholders of Wujud and the

orthodoxy this rift it appears led to a rapprochement we find Sheikh

Naisruddin Chiragh of Delhi adopting a more orthodox approach in

such (The Bahamani Sufi P-47 & 48). Controversial matters as Sama. And

Sajda-e-Tazim.

Nursed in this atmosphere of great orthodoxy at the Khanqah of

Shaikh Nasiraddin Chiragh, Syed Muhammad Husayni Gesudaraz

became the first Sufi of the Deccan with anti-wujudi tendencies. He

ever went to the extent of saying if he (Ibn Arabi) were alive a would

have made him consicious of beyond the beyond by taking him up

(into the spiritual realms) and would have revived his belief (Imam)

and converted him in to Muslim.

Rizvi is of the opinion that Gesudaraz was influenced by the

teachings of Haad-Dawlah Simnani through his meeting with Ashraf

Jahangir Simnani, when the latter came to Gulbarga, however Khusro

63
Hussani while discussing this aspect. Concludes that there was no

such influence. The fact remains that Gesudaraz propagated Shuhadi

tendencies in the Deccan for the first time this appears to be a distinct

departure from the long held views of the Chishiti Shaikh of India.

By the time of his departure from Delhi he was a saint popular

among the masses in his journey South ward he was received with

great enthusiasm at different places by huge masses a majority of

whom were to be enrolled in to the Chishiti fold through Gesudaraz on

his arrival at Khaldabad he was invited by Bahamani ruler to move to

Gulbarga and bles it by setting down there which he did in 803/1400

receiving a royal welcome by Firoz Shah Bahamani and his brother

Ahmad Khan since there was no sufi of high spiritual and academic

standing at Gulbarga. ( Ibid P-49).

Then the king was keen to use his service for the spiritual and

intellectual upliftment of the people of his state and perhaps also get

benefit by associating himself with a Sufi of his merit with such a

large mass following there were the ideal circumstances for the saint

to work in and organize with Chishti order in the Deccan the structure

of Gesudaraz as on academician a spiritualist and author was well

known he had already compiled a number of works in Delhi, most of

his time in journey South wards was spent in the compilation of works

of high intellectual and mystic standards. After setting down at

Gulbarga Gesudaraz not only established a Madrasah of advanced

64
learning at his Khanqah but also compiled move books than what he

did at Delhi or during his journey.

While at Gulbarga he admitted a large number of people in to the

Chishti order Gulam Ali Shah inform us that Gesudaraz drew his

followers not only from among Syeds, nobles, princes and Sheikhs but

also from among tailor’s cobblers and Iron Smith’s his leads us to

conclude that he had a very wide circle of followers drawn from all

sections of the society. He conferred Khilafah on disciples of high

moral and academic caliber including the members of his family a

certain number of these Khalifah were at Gulbarga and others became

active in different parts of the Bahamani kingdom and outside in

Gujarat and other places. (Ibid P-50)

The personality of Syed Muhammad Husayni Gesudaraz stood at

the apex of this vast Chishti organization dispensing spiritual guidance

and religious direction from Gulbarga. A large number of his disciples

remained in touch with him either by visiting Gulbarga or through

correspondence Samani tells us that his Khalifa from Gwalior, Irach,

Chatra, Ajodhan, Kalpi and Delhi visited Gulbarga often to seek

spiritual and academic guidance for him.(The Bahamani Sufi P-50).

Immediately after the arrival of Bande Nawaz the first impression

that the king had given high respect for the literary proficiently of this

saint later it was completely got disappointed. It may be noted that the

king Firoz Shah had registered grant of number of villages for the
65
support of himself and his encourage on one occasion due to nuisance

of the signing of hymns. And noisy teaching of his disciples near the

people the king asked him to shift the place of activity elsewhere

consequently the saint shifted the place where in his tomb is lying

now. (H.K Sherwani P-151-152).

Hazrath Gesudaraz had two sons namely Syed Asgar Mohammed,

Muhammad Ul Hussaini Alias Shah Laiher and Hazrath Shah

Safiullah Muhammad Ul Hussayni his grand sons were Syed Shah

Asgar, Shah Lohihar Safiullah, Akbar Hussaini and Qubullah

Hussaini.

He died in 1422A.D his tomb was built by the king shihduddin

Ahmed I who was a staunch disciple of saint Gesudaraz (Ibid P-179) the

graves of Khaja Bande Nawaz and his son are locaed in the tomb the

tomb is even now regarded with great esteem and veneration by the

people it may be noted that the tomb of king Firoz Shah is located

about ¼ kilometer west of the the Gesudaraz Dargah.

The farman of our study reveal some information about Banda

Nawaz Dargha the son of Bande Nawaz was Muhammad Akbar His

grandson was Shah Khaja Shah Sarfeerulla the grants were made for

meeting the expenses of the Darghs maintaining the rooms of the

Darga . The house of Sajjada of the Dargha the Bazar as well as

arranging annual celebration of Urs of the Dargha.

66
6. Hazrath Syed Ruknaddin Abu Yusuf/ H Syed Ruknoddin Tola:

Commonly known as Ruknoddin Tola son of Syed Ahasanaddin of

Najaf (Iraq) Syed Ruknoddin was seventh in line of discent from

Shaikh abdul Qadir Jilani. According to hagiographical information

Syed Ruknaddin was a native of Nazaf who came to Bahraich (UP)

during the governorship of Nasiraddin Mahmud son of sultan

Altatmish Syed Ruknaddin should have reached Bahraich before

1246 A.D. It is further reported that while in Bahraich he predicted

sovereignty for Nasiradin Mahmud gave him a sword and a Kulals

(cap). He then moved South wards to the Deccan finally settling down

at Gulbarga. Which was then definitely under Hindu rule. There exists

a great controversy regarding the place of Ruknaddin settlement and

the location of his shrine at Gulbarga.

Syed Ruknaddin had three son’s one of whom was Syed Yunus

Sharaf-e-Jahan born at Najaf he came to Bahraich and then to

Gulbarga with his father. (The Bahamani Sufi P-73-76).

His mystic power was said to have highly impressed different

people of the society. His place of Anusthana is located about 5Kms.

West of the Dargha of Khaja Bande Nawaz. He deid in 14 Shaban in

830H/ (1452 A.D).

67
7. Hazrath Shah Bahauddin Langot Band Rehamatullah Alis (R.A):

Seems to have been a bachelor saint the study of the records reveal

that he had used only one pot till his death. He lived in 15th century

A.D. His tomb called five Gumbad and twenty five Kalas is located

near Seer-E-Sultan Shah Bazar at Gulbarga. (Basheeruddin Ahmad P-535-536).

8. Hazrath Moulana Hafeez :

Had seven brothers of them. Four stayed in Gulbarga and others at

Udgir and Kolur in Maharastra the grae of the saint is located near the

tomb of Shaikh Ziyauddin Qatal at Gulbarga.

According to legend the mentally retarded people pay visit to the

grave of the saint. They suck the mixture of sugar and ghee placed on

the holy verses of the Quran engraved on the grave it is believed that

they are cured. (Ibid P 536).

9. Hazrath Moulana Qadar:

The grave of Moulana Qadar is located at Sultanpur in Gulbarga. It

may be oted that every year Urs has been celebrated in the month of

Jamadi-Ul-Akhir last Friday the grave is dated to 15 th century A.D (Ibid

-536).

10. Hazrath Moulana Iftiqaruddin:

The grave of Moulana Iftiqaruddin is located in Moulan Shah

Bazar near Chaakhandi and behind Qasaba area the Urs is being held

every year in the month of Jamadi-Ul-Akhir the grave belongs to the

15th Century A.D (Ibid – 537)

68
11. Hazrath Kamal Girayon:

Hazrath Kamal Girayon belongs to Chistia family and belongs to

the 15th Century A.D. His grave is located in Sultanpur at Gulbarga.

(Ibid 537).

12. Hazrath Bibi Kunza Sultana:

The study of records reveal that she was a daughter of Muhammad

Bahamani and a disciple of the teacher (Peer) Hazrath Khwaja

Naseeruddin Chiragh of Delhi and her husband was Shamsujishaq

alias Meer an Hussaini at Miraj. Her tomb belongs to 14th century A.D

and tomb was situated Gulbarga-Bidar road near of Industrial Area of

Gulbarga. (Ibid P-537)

13. Hazrath Peer Bangdhi Sahab:

Is popularly know an Hazrath Peer Bangdhi the grave is located

near the fort road at Gulbarga the local tradition inform us that during

the failure of rains people used to pray to this saint further they

believed that the rains would come immediately (Ibid P-537).

14. Hazrath Bahaman Shah Sahib:

He lived in the 15th century A.D. He is also called Syed Shah

Sadruddin. His grave is located near Gunjriyan Mazhar of Gulbarga. A

legendary story informs us that while Bande Nawaz was going in the

street he saw two ladies massasing Chaman Shah, Bande Nawaz told

his unhappiness about it to Chaman Shah. He replied that water is not

mixed with butter similar is his will (Ibid – 537).

69
SUFI’S OF BIDAR:

1. Hazrath Syed Shah Abu Al Fayd Minallah Hussayni: 811H / 1418

A.D 879H/1474 A.D 26 July.

Hazrath Syed Shah Abul Fayd son of Syed Asghar Hussain

Alaaddin Ahmad Shah II. Bahamani held Shah Yadulla in high esteem

and invited him to settle down at the second Bahamani capital Bidar.

Which refused and instead sent his brother Syed Shah Aminaldin Abu

al Fayd Hussain. (The Bahamani Sufi P-55/56).

This shrine is situated at a distance of about a mile from the

Mangal Pet Darwaza towards South tomb of the saint built by

Alaaddin Ahmad Shah II Bahamani.

The saint who was born in 811 H/1408 A.D and passed away in

879 H/ 1474 A.D was a contemporary of Ahmad Shah al Wali

Alauddin Ahmad Humayun and Nizam Shah Bahamani these kings

great respect for the saint. (G.Yazdani P-184)

2. Hazrath Nur Samnani:

Shah Nur came from Samnan to Bidar during the Bahamani period

and must have exercised considerable influence for his Urs is still

celebrated on the 20th of Junaydi by his descendants who live in Bidar

and impart the teaching of the saint and initiate others in to the special

religious practices of their order. (The Bahamani Sufi P-192 & 106).

70
3. Hazrath Sayyid Amir Hamza Qadri (17th Century A.D):

Hazrath Amir Hamza Qadri who is reported to be the twenty

second sheikh in descent from Hadrath Muhiuddin Abdul Al Qadri

Jilani. He arrived in Bidar from Baghada sometime during the reign of

Aurangzeb apparently after the conquest of the town by the emperor in

1656 A.D. and was treated with respect by him and his governor on

account of the saints strict observance of the tenets of Islam. A sand of

Aurangzeb is in possession of the descendants of the saint who still

survive in Bidar and who celebrate the anniversary of the demise of

the saint regularly on the 9th of Ramdan.

Tomb of Hadrath Amir Hamza situated near of the Chankhandi of

Dulah Miyan. (G.Yazdani P-189)

4. Hazrath Shaikh Muhammad Hussain Imam-Ul- Mudarrisi: (17th

Century A.D):

The title Imam Ul Mudarrisin the head of teachers was enjoyed by

the principal of the college founded by Mahmud Gawan at Bidar.

During his life time the Madrasa was staffed by some of the greatest

savants of the Islamic world the names of some of them are preserved

in the Riyad-Ul Insha a collection of the letters of Muhammad Gawan,

Muhammad Hussain was born in Bijapur and he held the office of

principal of the college during the reign of Aurangzeb who had great

respect for his learning and piety.

The tomb is situated to the north of Kali Masjid close to the

fencing of the railway yard of Bidar Station (G.Yazdani P-195).

71
5. Hazrath Makhadum Qadiri (16th Century A.D):

The full aname of the saint is Shaikh Ibrahim Muhiuddin-Al-Qadiri

and he was the eldest son of Hadrath Multani Padshsh and deid in 970

H/ 1563 A.D the tomb is situated on the old chiddri road about three

furlongs of the west of Barkh wurdar Beg’s Mosque.

Shikh Ibrahim Makhdumji Qadri extended his hand for Bayat as on

special honour he received the garb of Khilafah which his father had

received from Shaikh Bahuaddin Ansari. (G.Yazdani P.No-2009, The Bahamani Sufi

P-91).

6. Hazrath Sayyid-Ur-Sadat:

The real name of this saint was Muhammad Hanif and he got the

title Sayyid-Ur-Sadat, the chief of chiefs either through his descent

from the prophet Muhammad or through his noble character. He is a

native of Gilan and to have migrated to the Deccan. Sometime during

the reign of Ahmad Shah-Al-Wali who was found of the company of

saintly personages and invited them to his capital from distant lands.

The tomb of Hadrath Sayyid Muhammad Hanif is situated in a

mango garden below the brink of the plateaus near the tombs of later

Baridi kings. (Ibid P-208)

7. Hazrath Shaikh Badrudddin Qadri (88 H/ 1573 A.D):

He was the fourth son of H.Multani Badshah and like his revered

father was held in great veneration of his piety and religious devotion

during his lifetime afterwards tomb of Hazrath Shaikh Badruddin is

situated on the northern side of the Chidri Road. Hazrath Shaikh

72
 Badruddin use to perform all hi five prayers and during the month of

Ramdan he spent the last nine or ten days in the mosque in Itikaf

Hazrath Shaikh Badruddin delivered lectures on different subjects like

Tafsir, Hadith and Religious problems. The scholar of the Deccan and

Gujarat used to recognize him as Saba and Thani. (Ibid P-199 & The Bahamani

Sufi, P-94).

8. Hazrath Syed Abdul Qadir Syed Yusuf Thani:

Who was born at Bidar and died there in 910 H/ 1504 A.D. He is

buried at a village known as Balapur five miles outside the town.

(Bahamani Sufi P-77). Near Astore (Pura Ratnagiri)

9. Hazrath Syed Badroddin Badr-E-Alam Habibullah Qadiri:

He was the father of the three famous Qadiri divines of the post

Bahamani period of Bijapur Syed Badroddin was a contemporary of

the famous Sultan saint of Gwalior. Muhammad Ghawth 1563 A.D

and Syed Badroddin was married to the daughter of Ibrahim

Makhdum Ji Qadiri the son of famous Qadiri saint of Bidar

Muhammad Shamsaddin Multani. Syed Badroddin died at Wasil Ganj

near Bidar. (Ibid P 77&78).

10. Hadrath Shah Nurullah:

Hadrath Nimatullah Kirmani however sent his grandson Shah

Nurullah to Bidar by the invitation of Sultan Ahmad Shah-Al-Wali

Shah Nurullah was received outside Bidar by Ahmad Shah in person

and this placed was named as Nimatabad after the great saint Shah

Nurullah was immediately raised to the status of Malik-Al-Mashaikh

73
 giving him provident over the families of Deccani Sufis. Soon he was

married to the daughter of Ahmad Shah Bahamani (Ibid P-80, 81).

11. Hadrath Sultan Ahmad Shah-Al-Wali Bahamani (1422-36 A.D):

Ahmad Shah was the ninth king of the Bahamani dynasty and ruled

for thirteen years (1422-36A.D) with considerable pomp and glory. He

was a religiously inclined prince and accordingly fond of the company

of saintly personages during the early part of his reign he was devoted

to the renowned saint Sayyid Muhammad popularly known as Hadrath

Banda Nawaz Gesudaraz of Gulbarga. But afater the demise of this

famous devotee he joined the order of Shah Nimatullah of Kirman and

invited their founder to Bidar. The saint did not come himself but sent

his grandson Nurullah with a green crown of twelve facets and a letter

in which he addressed Ahmad Shah-Al-Wali the title Wali and the

green crown appealed much to the imagination of the king and he

honoured not only Nurullah buth other descendants of Nimatullah who

subsequently migrated to Bidar on hearing of the Kings regard for

their family, some scholars are of opinion that Ahmad Shah in

following the teachings of Nimatullah embraced the Shiite creed but

there are also strong reasons which contradict this view first there are

no saints (walis) among the Shiites who belive only in the twelve

Imams. Secondly there are two Shajras tables of succession painted on

the vaulted ceiling of the tomb of Ahmad Shah and according to one

of them the saint Nimatullah belonged to the Qadiriya order of

dervishes. While according to the other he belonged he belonged

74
 another order which sprang from Junaid of Baghdad through his

illustrious disciple Abu Ali Radbari Nimatullah was no doubt and

descendent of the fifth Shiite Imam. Hadrath Baqir but during his

pilgrimage to Mecca he became a disciple and afterwards Khalifa of

the famous sheikh Abdullah Yafi Nimatullah subsequently wrote a

large number of tracts on different aspects of Sufi doctrine and one of

them is inscribed in extensor on the walls of Ahmad Shah-Al-Wali’s

tomb. The descendants of Nimatullah evidently as a result of their

lineage had shia tendencies in their faith which Ahmad Shah inspired

by his liberal views may have respected just in some way as he

respected the doctrine of the Lingayats. Religious order of the Deccan.

The devotion of the followers of the cutter sect to Ahmad Shah

continuous of this day and at the time of the Urs their chief priest

(Jangam) comes from Gulbarga to Bidar with a large refine to make

offerings and perform ceremonies according to their own ritual. It

should also be added that along with the two Shajras the names of the

twelve Shiite Imams which are generally inscribed on the tombs of the

votaries of that sect are painted on the ceiling further above the small

arach to the left of the eastern door of the tomb the following verse is

painted (G.Yazadani P-114-116).

12. Hadrath Multani Padshah 862 H/ 1458 A.D – 935 H/86, 1529A.D):

Muhammad Shamsaddin Qadiri popularly known as Hadrath Multani

Padshah was born in 862H, and died the Ist of Shawwal 935H (8th June

1529A.D). He is one of the most popular saints of Bidar. He was too

75
young when he lost his father Shaikh al Mashaikh Hasan Qadri of

Bengal come to Bidar on the instructions of Shaikh Abdul Qadri Jilani

who had ordered him in dream to initiate Muhammad Shamsaddin

into the Qadri order. Thus he was initiated into the Qadri order and

was taught and trained in this Maslak. It is further reported that after

the departure of Shaikh Hasan Muhammad Shamsadin was trained in

the Qadri Maslak and attained mystic stages by the spiritual guidance

of Shaikh Abdul Qadir Jilani later he also received the garb of

Khilafah from Shaikh Bahoddin Ansari Qadri of Dawlatabad. This

was the highest honour conferred upon him which also gave him

permission to extend his hand for initiating men into the Qadiri circle.

Muhammad Shamsoddin Multani was a great lover of Sama

(Music and Audience). He used to celebrate the Urs of Shaikh Abdul

Qadir Jilani for three days with enthusiasmand dignity which attracted

large gathering. Sama too was arranged on this occasion the Qawals

used to sing Persian and Hindvi couplets an indication of the Dakani

dialect becoming popular at Bidar and saint often used to be in trance

in the Mahfil-e-Sama along with this mystic love, he practiced Shariah

strictly in his daily life spending most of his time in a mosque and

performing all the five prayers in congregation. He vehemently

denounced acceptance of royal gifts for personal or family use and

openly declared that it was an unlawful income. The royal gifts which

came to his Khanqah were strictly meant for charity.

76
 Muhammad Shams addin Mulatni once visited Gulbarga on

occasion of the marriage of his eldest son in the family Shaikh

Rukhnuddin Junaidi while at Gulbarga he also paid a visit to the

Shrine of Syed Muhammad Hussayni Gesudaraz.

So his tomb located near Bidar fort and his tomb still visited by

large number of votaries daily the Multani he evidently got from his

father Hadrath Shaikh Ibrahim who was a native of Multan and moved

to Bidar. (G.Yazdani P-107 and The Bahamani Sufi P-88, 89)

13. Hadrath Sayyid Shah Muhibbullah-Al-Hussaini:

Near the village of Malkapur in the talluqa of Janwada there are

two tombs one of which is assigned to Sayyid Shah Muhibbullah. He

was the grandson of Hadrath Shah Nimatullah. Shah Muhibbullah was

wedded to the daughter of Alauddin (the son of the king) and he is

appointed as the spiritual successor Sajjadas of his holy forebears.

14. Hadrath Syed Shams Bahoaddin Arif Billah (901H/1495A.D):

Fifth saint of the Saba Qadri group was the son of Syed Yunus

Thani. He moved to Bidar perhaps due to change of capital the Shrines

of Syed Shams Bahaoddin is located at Pura Ratnagiri near to Astur

and further information that for the maintence of this Shrine 25 Bigar

of land at Pura Ratnagiri and Bigar of land at Pura Managiri and 5

Bigar at Panch Basava Bagh were granted as an Inam. (Yazdani P-77).

15. Hadrath Shah Khalil Ullah (1431A.D Arrival to Bidar – 1455A.D Death):

Shah Khalilullah was the son of Shah Nimatullah Kirmani and the

former came over from his native place to Bidar after the death of his
77
 revered father in 834H/1431A.D. The king Alauddin who was ruling

at the time. Received him with the utmost kindness and two of his

sons Shah Habibullah and Shah Muhibbullah were married to the

royal princesses. His tomb is situated at Chawkhandi, Chawkhandi is a

compound Hindi word Chaw meaning four and Khand meaning a

story thus Chawkhandi meaning a four storied building (Yazdani- P141).

Shah Khalilullah died at Bidar in 860H/ 1455 before his death he

had nominated Shah Habibaddin Muhibbullah as his successor. (The

Bahamani Sufi – P-83).

16. Hazrath Banda Ali Shah Majdhab:

Majdhab according to the Sufi terminology is a dervish so

absorbed in divine love as to forget all worldly concerns. (This

monuments is situated in the vicinity of Bidar (Yazdani P-190)

17. Hadrath Abdullah Maghrib:

He was a local saint who lived during the reign of Baridi King.

And his tomb situated proceeding some 200 yards from the Barber’s

Tomb in westerly direction there is a Shrine associated with the name

of Abdullah Maghrib. (Yazdani P – 167).

18. Hadrath Bibi Bandagi Hussaini:

Bibi Bandagi was a descendant of Hadrath Banda Nawaz

Gesudaraz of Gulbarga (Yazdani P -169).

19. Shaikh Minhajoddin/Qadi Raju:

Shaikh Minhajoddin popularly known as Qadi Raju a Khalifah of

Gesudaraz settled at Bidar after the change of the capital. He died at

78
 Bidar and his Shrine stands on Bidar, Asthur Road, opposite the

Chankhandi of Shah Khalilullah Kirmani. (The Bahamani Sufi P-67).

20. Hazrath Nizamuddin:

Hazrath Nizamuddin was a saint of considerable influence and

flourished during the reign of the later Bahamani kings who endowed

four villages for the maintenance of his tomb. He is also reported to

have held several high offices of state including the minister ship of

the royal treasury, but with the decline of the Bahamanis he was

deprived of this latter office and after his death Ali Barid made an

attempt to dismantle the saints tombs besides attaching to the crown

lands the four villages which were granted by the Bahamani for

religious ceremonies and the repair of his Shrine (Yazdani P-172).

21. Hadrath Shah Wali Ullah Muhammad Al Hussaini:

Shah wali ullah Hussaini was descendant of the well known saint

of Gulbarga Hadrath Banda Nawaz Gesudaraz and the son-in-law of

the brother of Malik Marjan who held the governorship of Bidar under

the Bijapur king. His tomb is situated on Bidar-Udagir Road, (Yazdani P-

170).

22. Hadrath Shah Zainuddin Kunj Nishin:

Hadrath Shah Zainuddin was descendant of the famous saint junaid

of Baghdad and he migrated to Bidar during the reign of Alauddin

Bahamani (1436-58 A.D) the king is reported to have welcomed him

with much kindness on his arrival and when he died Alauddin built a

dome over his tomb.

79
 His Shrine is situated at a distance of about two furlongs to the

South west of the tomb of Ali Barid.

According to the information kindly supplied by the Sajjada Sahib

of the Shrine Hadrath Zainuddin was born in 767H/1365-66A.D and

breathed his last on the 29 th of Rabi II Friday 861H/25 March 1457

A.D the title Kunj Nishin ordinary signifies a person who has retired

from the worldly life and taken up his residence in a scalded place.

But Kunj also means a grove and the locality wherein the last remains

of the saint are interred and where he had lived is the most delightful

mango grove in the suburbs of Bidar. (Yazdani P-174).

23. Hadrath Minnat Ullah Bi Sahiba:

She according to local tradition was the sister of Hadrath Abul Faid

and the association of her name with Chistiya order. She took an

active interest in the propagation of the religious doctrine of the

Chistiya order of Sufi. (Yazdani P-113).

6. CONTRIBUTIONS OF SUFI SAINTS

The Sufi saints who professed mysticism made contribution in their

own way to the social, political, religious, and cultural life of Deccan Sufi

Services to Society one of the ideals of the Sufi saints was to strive for

the abolition of all discriminations, and inequalities from contemporary

society. They received all men, rich and poor, Hindu and Muslim, free

born and slaves in the same way. They served as socio-religious

reformers in the region. One of their great achievements was that they

brought the Muslim aristocracy into touch with the Hindus. The Sufis
80
could attract large masses towards them in Deccan because of their

simple life. They served the poor, the distressed and the down trodden.

As Sufism was based on liberal principle it attained fame among the

Hindu religionists and Sufi saints became equally respectable to the

Hindus and the Muslims. They established Khanqhas (monasteries)

which played a key role in maintaining the moral balance of the society in

the region. Influence of Sufi saints on rulers, administrators and

aristocrats – Many Sufi saints exercised considerable influence on kings,

administrators, nobles and well –to-do persons. They advised the officials

of high status to help the weak, the indigent and the needy persons. They

gave correct guidance and did not hesitate to express their disapprobation

of some of the misdeeds and evil practices of rulers and aristocrats and

made silent protests. They served as a medium of contact between the

rulers and the masses. High Standard of Morality and Discipline - Sufi

saints taught people to cultivate the virtues of humanity, good disposition,

tolerance, forgiveness and patience. They raised their voice against all

vices such as drinking, gambling, slavery etc. they were instrumental in

maintaining the social equilibrium of the medieval society of the region.

They played an important role in shaping the character of the people and

exercised immense influence upon the people and on account of them

many Muslims and thousands of people became righteous. Education,

Common Language – The Sufis played a significant role in the

educational advancement of the society. Their Khanqahs became centers

of knowledge and wisdom. Their religious discourses helped in the

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intellectual and spiritual advancement of the audience, while in some

khanqahs formal religious education was also imparted. From the very

beginning, the Sufis realized the need of learning the regional languages

of the Hindus so as to converse with them freely in their own dialect

language. So, they were instrumental in making Hindi and Urdu

languages to be used regularly by commoners. Work of Proselytism –The

Sufis were responsible for the spread of Muslim culture and Islam among

the masses in the various parts of Deccan. They had their own way of

getting new converts from the Hindu masses. The Islamic concept of

equality and brotherhood of men attracted the lower classes of Hindus to

their Khanqahs. There was no discrimination between the high and low,

rich and poor in the Khanqahs and the atmosphere there made them

embrace Islam. Art and Architecture, Literature and Music – Sufi saints

contributed to the development art and architecture of the region by

constructing the Khanqahs and mosques. Their patrons constructed the

darghas and they have become a living tradition of Islam in Deccan

Khawja Bande Nawaz Dargha at Gulbarga is a classic example to art and

architecture. The influence of Sufism is not only confined to religious

harmony but it has also affected the Kannada language and literature.

Folk songs such as Chakki-nama (song sung by women to accompany

their work at the grinding stone) and Charaka nama (song sung by women

to a accompany their work at the spinning wheel) formed because of Sufi

influence.

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 Sufi saints made Islam quite popular in Deccan. They tried to

remove fanaticism between the Hindus and the Muslims and enhanced

the feelings of humanity of love, tolerance and equality. They criticized

and condemned the evil practices prevalent among the Hindus and

Muslims and tried to purify the society of Deccan Sufi saints have been a

legacy to the rich diverse culture of the region.

7. IMPACT OF SUFISM

There is a difference of opinion among scholars regarding the

impact of Sufism in India. The view of Dr.A.L.Srivastava is that although

the Sufi movement might have in the long run exerted some influence on

the contemporary Hindu religious practices, the Hindus in general kept

themselves aloof from the Muslim Sufi saints for a pretty long time.

Some Hindus of the lower classes might have come into contact with the

Sufis, but the bulk of them did not associate with them. It was from the

time of Akbar that the Hindus came into close contact with them and with

the passage of time, a large number of Hindu intellectuals not only

associated themselves with Muslim Sufis but also adopted Sufi thought,

behavior and practices (Medieval Indian Culture, P-77).

The view of Prof.A.C.Banerjee is that there is little evidence in

support of the assumption that the Sufis “secured mass conversion to

Islam” in the 13th century and the process “came to a dead stop” in latter

centuries because the liberalism of the Sufis was overshadowed by the

ascendency of the Ulama. Prof. Banerjee points out that the controversy

between the cHampions of Wahdut-ul-wujud and Hindus to whom the

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appeal of the Sufis was particularly addressed. It is true that many of

them were impressed by the catholicity observed in the Khanqahs of the

Chishtis and also the asceticism of the Sufi saints but that admiration did

not result in mass conversion.

The philosophical tenets of the Sufis were in the Persian language

which was not understood by the illiterate Hindu masses. The Hindus

who converted to Islam found that they were not accepted as social equals

by the Muslims of foreign descent. However in Bengal, some aggressive

Pirs and Mullahs, rather than Sufis converted low-caste Hindus to Islam

on a large scale. (The State and Society in Northern India, P-245 and New History of Medieval India, P-

167).

The view of Dr. R.C. Majumadar is that the historical importance

of Sufism in medieval India is considerably limited by the fact that the

number of Indians directly affected by it was not very large. The number

dwindled very appreciably in course of time and Hinduism did not show

visible signs of being seriously affected. Both Hinduism and Islam

pursued their even tenor, resembling the two banks of a river, separated

by the stream that flowed between them. Attempted in failure even if

there was any temporary bridge, it collapsed in no time. (The Delhi Sultanate, P-

555).

The view of Yusuf Hussain is that the Sufis in India attached great

importance to the teachings of the Koran. They preached inward light as

against the dogmatic formalism of the ecclesiastics and the legists. Their

exalted idealism brought spiritual solace and comfort to those whose

84
hearts were tossed on the sea uncertainty and doubt. (Glimpses of Medieval Indian

Culture, P-67).

It cannot be denied that the Sufis were responsible for the spread of

Muslim culture among the masses in various parts of India. The concept

of equality and brotherhood of men preached by the Sufis attracted the

lower classes of the Hindus who were not allowed to read the scriptures

or enter the temples. There was no discrimination between the high and

the low in the Khanqahs of the Chistis. All worked together and dined

and slept together. The Chishti saints showed a spirit of toleration

towards all religions and creeds. They put emphasis on unity and

similarity and not differences among the various religions. Amir Khusrau

writes, “Though Hindu is not faithful like me, he often believes in the

same God as I do” This broad and cosmopolitan outlook helped in

breaking the spirit of mistrust and isolation which honeycombed relations

between the various cultural groups of India and paved the way of

rapprochement at all levels, social and ideological. The Sufi saints were

not interested in the theoretical aspect of Hindu philosophy and thought

but were more concerned with the actual practices and psychological and

emotional content of Hindu religion. The common medium of expression

or dialogue was important for communication. That led to the use of

Hindi words and ultimately the birth of Urdu as a separate language. The

Sufis put emphasis on the unity of God and superiority of the path of

devotion over rituals and ceremonial pilgrimages and fasts. That affected

the minds of those Indians who standard of morality and discipline before
85
the public. They raised their voices against all vices such as drinking,

gambling, slavery etc. they were instrumental in “maintaining the social

equilibrium of the medieval society.” The Sufi saints preached the gospel

of brotherhood of man. The Sufis borrowed a lot form Indian

environment Gesudaraz made his contribution to Urdu literature. (The Delhi

Sultanate P-423).

86
8. REFERENCE OF BOOKS

01 Razvi S.A.A - A History of Sufism in India, Vol-1 P-248

02 Nizami. K.A - Some Aspects of Religion and Culture in

India Thirteen Century Delhi-1974.

03 Nizami. K.A - State and Culture in Medieval India Delhi -

1985

04 V.D.Mahajan - History of Medieval India

05 S.Chand - General Studies 1998 P H.88-H.89

06 Dr. Tarachand - Influence of Islam on Indian Culture, P-50,

36, 31, 29. Allahabad – 1956.

07 Arberry.J. - Doctrine of the Sufi Cambridge – 1935

08 Razvi S.A.A - Muslim Revivalist Movement in Northern

India in 16th and 17th Century A.D.

09 Nizami K.A - Some Aspects of Religion and Politics in

India during 13th Century A.D, Bombay-

1961.

10 Prof. Rahmat Tarkeri - Karnatakad Sufigalu P-37, 4bp 1998.

11 Amir Kurd - Siyar-Ul-Awliya –Delhi (1302 A.H)

12 Aziz Ahmad - An Intellectual History of Islam in India,

Edinburgh-1969 P-135.

13 M.Suleman Siddiqui - The Bahamani Sufi P-37&38.

14 Abdul Fazal - Ain-e-Akbari (Translated)to English by

Blochman Henry, Calcutta – 1927)

15 Sultan Mir Munsi - Seer-e-Gulbarga (Urdu) P – 522

87
16 Gulam Yazdani - Bidar History and Its monuments P – 184

17 Nicholson R.A - Studies in Islamic mysticism Cambridge,-

1921

18 Kirmani Muhammad - Siyar-ul-Auliya Delhi 1884.

19 Hussain Yusuf - Glimpses of Medieval Indian Culture,

Bombay-1962.

20 Nizami.K.A - Early Indo-Muslim Mystis and Their

Attitude Towards the State Islamic Culture,

1948-50)

21 Nizami.K.A - The Life and Times of Shaikh Fariduddin

Gunj-i-Shakar, Aligarh-1955.

22 Rizvi S.A.A - Wonder that was India Vol-II – 1987 P.231-

271.

23 M.S.Munsi - Muslim Monuments of Gulbarga

24 Dr.R.C. Majumadar - Delhi Sultnate Bombay, 1980 P-555

25 A.J.Arberry - Discourages of Rumi (Translated to

English) London-1961.

26 Nicholos R.A - The Mystics of Islam London, 1914

27 Trimingham J.S - The Sufi Order in Islam, Oxford-1971 P-65

28 Gibb (Jr) - The Travels of Ibn Battuata-1

29 Malkapuri Ab Jabbar - Tadhkirat-e-Awliya-e-Dakan, Vol.I&II,

1913 and 1914.P-460

30 Eaton - The Sufis of Bijapur P-27, 31 & 21

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31 Briggs - History of the Rise of Muhammadan Power

in India Vol-I & II, (Firishta to) London-

1829 P-32

32 Syed Shah Kusroo - Life, Work and Teaching of Syed

Hussain Mohammad Gesudaraz P-27, 28, 17, 164

33 Muhammad Sultan - Aina-e-Bidar P-82, 83

34 Md Suleman siddiqui - The Bahamani Sufi P-63, 64

89
9. JOURNALS AND ARTICLES:

1. Journal of Deccan Studies July-Dec, 2009 P.No-

2. Abu Bakr Siraj Ad-Din The Origins of Sufism.

3. Journal of the Asiatic Society of Pakistan VIII/2-1963 P-71/08

By Halim A (Mystics and Mystical Movement of the Sayyid) Lodi

Period.

4. Mohammad Habib Muhammad – Shaikh Nasiruddin Mahmud

Chiragah-i-Delhi as a great Historical personality Islamic Culture

(1946) P-129-53.

5. Prof. Kamble V.T. International Journal of Social Sciences and

Humanity Studies Vol-3 1, 2011 Contributions of the Sufi Saints.

90