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Sufism (Arabic tasawwuf) a spiritual philosophy of Islam,
the essence of which is to establish a direct relationship
with Allah by purifying the soul.
Opinions vary regarding the etymology of the word tasawwuf.
Some believe that the word is derived from suf (wool)
and refers to the rough woollen clothing worn by early
ascetics. Some other opinions are that it derives from
safa (purity), from saf (row), or from ashab-i-safa
(row of holy persons). Whatever its etymology, however,
tasawwuf or Sufism essentially means spiritual meditation
for the purification of the immortal soul. The purified
soul achieves baqabillah (eternal love of God) through
fanafillah (absorption in God). Since God is invisible,
it is through love alone that a soul can become one
with God (Al-Quran, 2:165). According to Sufism, meditation
is the tariqah or way to reach God. Sufis believe that
a murshid (spiritual guide) is essential for tariqah.
The way to reach God is first through fanafish shaikh,
absorption in the guide, then fana firrasul, absorption
in the Prophet (Sm), and, finally, fanafillah, absorption
in God. Baqabillah can be achieved only after attainment
of fanafillah. A Sufi is enlightened with the power
of God if and when he attains baqabillah. At this stage
the Sufi attains eternal peace and happiness.
Sufis derive their inspiration from Hazrat Muhammad
(Sm) who forms the source of spiritual knowledge and
teachings. He himself meditated in the cave of Hira
in Makkah for more than five years before achieving
prophethood at the age of 40. The purpose of Sufism
is to purify the soul through full-time remembrance
of Allah. Regarding purity, the Prophet said, 'Know
carefully, there is a special part in the human body
called qalb (soul). If that is pure, the entire body
remains pure; if that is impure the whole body becomes
impure' (Hadith). The only way to purify the soul, the
Prophet (Sm) noted, was through God: 'There are machines
to clean up things, but remembering Allah is the only
way to clean up the impurity of the soul'.
Hazrat Muhammad (SM) transmitted to his Companions and
to his son-in-law Hazrat Ali (R) the essential doctrines
of Sufism. Sufism was further developed and popularised
by Sufi dervishes, poets, and philosophers who wrote
religious treatises, poems, commentaries etc. As a result,
various doctrines and tariqahs evolved round the teaching
and of Sufi saints or Awliya, the following four being
prominent: (1) Qadiriyyah Tariqah, which originated
with Hazrat Abdul Qadir Gilani (R) (2) Chishtiya Tariqah,
which is named after Hazrat Khawja Muinuddin Chisti
(R), (3) Naqshbandiyyah, which is named after Khawja
Bahauddin Naqhshbandi (R) and (4) Mujaddadiyah, which
follows Shaikh Ahmad Sirhindi (R). Apart from these,
Sufis belonging to the Suhrawardi, Madari and Adhami
Tariqahs also came at various times to preach Islam
and Sufism in Bengal.
The advent of Sufism in Bengal may be dated to the mid-eleventh
century with the arrival of Muslim and Sufi preachers.
For the next six centuries, learned Sufis and saints
continued to arrive in Bengal from Arabia, Yemen, Iraq,
Iran, Central Asia and north India. Among the prominent
Sufis who came to Bengal during the 11th-12th centuries
are Shah Sultan Balkhi (Bogra), Shah sultan Rumi (Mymensingh),
Shah Niamatullah Butshikon (Dhaka), shah Makhdum Ruposh
(Rajshahi), Shaikh Fariduddin Shakkarganj (Faridpur)
and Makhdum Shah Daulah Shahid (Pabna). Baba Adam Shahid
was another Sufi saint who came to Bengal in the 12th
century.
According to tradition, Hazrat Shah Sultan Rumi arrived
in Madanpur in the Netrakona district along with his
spiritual guide, Syed Shah Surkhul Antia. Wanting to
test the Muslim saint, the king of the region invited
him and offered him some food that had been poisoned.
Sultan Rumi ate the food without suffering any ill effects.
The king was amazed at this miracle and accepted Islam
along with the members of his court. The king presented
the saint with some land as a token of his devotion
and respect. Later on, several people of the area were
converted to Islam. Shah Sultan Rumi died probably in
475 Hijri (1075 AD).
Every Sufi preacher was not so lucky. When Baba Adam
Shahid arrived in Vikramapura near Dhaka in 1119 AD,
Vallalasena, the king of Vikramapura, ordered his troops
to attack the saint. In the ensuing fight Baba Adam
Shahid was killed. The king, along with the members
of his family, died shortly afterwards, tradition ascribing
the deaths to the king's ill treatment of the Sufi saint.
The spread of Islam was accelerated in Bengal after
the victory of bakhtiyar khalji in 1203 AD. Many Sufis
accompanied the conquerors and devoted themselves to
spreading the message of Islam and Sufism. Among those
who played a significant role in this regard were Shah
Jalal Tabrizi, Ismail Khan Ghazi and shaikh alaul haq
in Gaur Pandua, Shah Jalal Yameni in Sylhet, Khan Jahan
Ali in Khulna, Jafar Khan in Hughli Pandua, Shah Daula
in Bagha, in the district of Rajshahi, Shaikh sharfuddin
abu tawama in Sonargaon, badruddin shah madar in Chittagong
and Shah Fariduddin in Faridpur.
The Sufi scholar, Shaikh Sharfuddin Abu Tawama was born
in Bokhara (c 610 AH/ 1210 AD), then a centre of learning.
Around 1260 AD, Abu Tawama arrived in Delhi, drawing
the attention of the people by his knowledge and spiritual
power. Giasuddin Balban (1265-87), the Sultan of Delhi,
felt threatened by Abu Tawama's popularity and requested
him to go to Sonargoan to preach Islam. Abu Tawama acceded
to the king's request. He arrived in Sonargaon in 1278
and set up his khanqah there. He was interested not
just in preaching Islam, but also in disseminating knowledge.
For this reason he established a madrasah, which attracted
students from home and abroad. Abu Tawama played a pioneering
role in imparting Islamic knowledge through Bangla.
Shaikh Jalaluddin Tabrizi was born in Tabriz in Persia
(c 560 AH /1159 AD). He visited many Arab countries
before arriving in India. He visited Multan and met
two renowned Sufis, Shaikh Bahauddin Zakariya and Khawja
Qutubuddin Bakhtiar Kaki (R). He then travelled to Pandua
and settled down there. Impressed by Shaikh Jalaluddin's
humanitarian activities and miraculous power, King Laksmanasena
and gave him some land and permission to build a mosque.
Shaikh Jalaluddin set up a khanqah which later turned
into a centre of Islamic learning.
According to some accounts, Hazrat Shah Jalal Al-Mujarrad
(R) was probably born in Yemen (c 671 AH/1271 AD), though
some historians suggest that he was born in Turkey.
He achieved kamaliyat (spiritual perfection) after thirty
years of study and meditation. At the advice of his
spiritual guide, he left Yemen with 750 Kamel-Awliya-e-Kirams
(Sufi saints). When he arrived in Bengal his companions
had been reduced to 360. Gaur Govinda, a tyrannical
king reputed to have magical powers, was the ruler of
Sylhet at the time. Shamsuddin, the Sultan of Gaur,
sought help from Hazrat Shah Jalal (R) to subdue Gaur
Govinda. Shah Jalal reached Sylhet along with his disciples
and defeated Gaur Govinda. He then set up his khanqah
in Sylhet and settled. People of different castes and
religions used to come to see him. Shah Jalal (R) was
a lifelong bachelor; hence he was called Mujarrad. In
1345 AD, Ibn batuta came to Bengal and met Hazrat Shah
Jalal (R), whom he described as being tall and thin.
Hazrat Shah Jalal (R) died in 746 AH (1347 AD) and is
buried in Sylhet. Many people visit his mazar every
day. Hazrat Shah Jalal's (R) followers and disciples
were scattered in different parts of the country and
helped to spread Islam and disseminate the philosophy
of Sufism. His disciples Haji Daria, Shaikh Ali Yemeni,
and Shah Paran settled in Sylhet, Shah Malek Yemeni
in Dhaka, Syed Ahmad Kolla Shahid in Comilla and Syed
Nasiruddin in the region of Pargana Taraf.
The Sufis taught tawhid or monotheism, that is, the
oneness of Allah, the Holy Quran and the Hadith. Before
the advent of the Sufis, most of the inhabitants of
Bengal were Hindus and Buddhists. Sufis were able to
convert large numbers of people to Islam by preaching
the essence of Islam and Sufism: love, brotherhood and
equality. Many of these Sufi preachers became renowned
as saints. Their tombs are still respected as holy places,
with people from all walks of life visiting and praying
for earthly prosperity and spiritual salvation.
Sufi Saints are believed to possess miraculous powers,
and there are several legends about the miracles they
performed. Shah Makhdum Ruposh, who arrived in Rampur
Boalia in Rajshahi in 1184 AD, is said to have crossed
the river wearing a pair of wooden sandals (kharam).
The conversion of several people to Islam is ascribed
to this miracle. He is also said to have crossed the
river on the back of a fish. Shah Makhdum is believed
to have died around 1190 AD. Another story relates to
Hazrat Shah Jalal (R) who is said to have crossed the
river into Sylhet along with his disciples on a Jainamaz
(prayer rug). Reaching the opposite bank, he ordered
the azan to be sounded, at which the magnificent palace
of Gaur Govinda shattered. A legend ascribed to Hazrat
Shah Paran relates how a piece of dead wood miraculously
produced six different trees, which are still giving
shade to his tomb.
Sufism not only helped the spread of Islam in Bengal,
but it also influenced the indigenous religions. The
ideal of Sufism, attaining the love of God through love
of His creation, has greatly influenced the devotional
doctrines of vaisnavism as well as the mysticism of
the Bauls. At times Sufism in Bengal has been transformed
into a folk religion with many of the Sufis being regarded
as saints or folk deities. During a maritime journey,
for example-specially if a storm arises- sailors pray
to Pir Badar, repeating his name, 'Badar Badar'. The
names of different Sufi saints are inscribed on the
bodies of buses, trucks, launches, and steamers to ensure
safe journeys.
Sufism has also influenced the literary and cultural
life of the land. Innumerable songs and stories, for
example, have been written on the miraculous stories
of the Sufi saints. Murshidi and Marfati songs, Gazir
Gan, the poem of Gazi Kalu-Champavati, the songs of
Madar Pir, Sona Pir etc are based on the lives of these
Sufis or developed from the Sufi ideals of their teaching.
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