Sufi Saints Research Articles

Between Ritual Doubt and Spiritual Striving: The Mediation of Adab at a Sufi Shrine in Contemporary India

This article seeks to understand what attracts pilgrims to a Sufi saint, especially if redressal at the shrine is not forthcoming as the ritual process is marked by uncertainty and opacity. Based on ethnographic fieldwork at a Sufi shrine in North India, I locate an answer in adab as a conceptual framework and practical guideline. The article argues that adab materialises as a secular ethic that derives from but transcends Islam. Infusing the secular with an ethos distinct from what is presumed in Euro-American accounts of secularism, I contend that adab becomes a common resource available to all, regardless of religious affiliation. The article concludes by examining how adab gets diffused throughout the everyday life of pilgrims by extricating itself from the denominational, thereby converting the process of seeking redressal into a project of spiritual striving.

Hasht Bihisht: A Spatial Interpretation of the Location, Size, and Layout of Humayun’s Tomb-Garden in the Nizamuddin Area of Mughal Delhi

Abstract Humayun’s tomb-garden has many levels of spatial significance that include the garden’s elegant layout, monumental size, and strategic location in the Nizamuddin area of New Delhi. Previous research has shed light on spatial aspects of the tomb’s architecture, visual power, and religio-political symbolism. This article focuses on the garden’s fourfold and ninefold layout, size, and location. It interprets the garden’s hasht bihisht layout through a combination of historical geographic and spatial analysis methods. Conversion of garden measurements to gaz-i Sikandarī (a unit of measurement introduced by Sikandar Lodi [r. 1489–1517], 77.01 cm) units enabled testing hypotheses about garden layout in 5-gaz and 6.5-gaz modules. Topographic analysis sheds light on the garden’s siting in relation to natural landforms, drainage, urbanization, and antecedent architectural sites. Geometrical analysis identifies strong spatial linkages between the tomb-garden, dargāh of the Sufi saint Nizamuddin Awliyaʾ, and grave of Nizamuddin’s poet-disciple Amir Khusraw, with additional connections to antecedent tombs, the city of Dinpanah (Purana Qila), and the Grand Trunk Road from Agra to Delhi. The paper concludes with an interpretation of parallels and connections among Amir Khusraw’s poem Hasht Bihisht, Humayun’s imaginative administrative apparatus, and the hasht bihisht tomb-garden layout.

Suharwardia Sufi Order The Spiritual Legacy, Influence, Contributions & Connections of Shaikh Rukn-e-Alam in South Asia

Hazrat Shaikh Rukn-e-Alam was an admired Sufi saint belonging to the Suhrawardia order who was born in Multan in 1251 AD. He was the descendant of Hazrat Bahauddin Zakariya who was educated in the city of Baghdad & later started following Sheikh Shahab-ud-Din Sahurwardi. Sheikh Bahauddin was sent to Multan by his master for the spiritual guidance of the people. Shaikh Rukn-e-Alam carried on the legacy of his grandfather as an esteemed Sufi saint, known for his spiritual teachings and literary works. Shaikh Rukn-e-Alam was widely renowned for his kind-heartedness and empathy, miraculous healings and charitable deeds. After his death in 1334 AD, his disciples continued to promote his spiritual guidance marking a significant era in Sufi history in India. Shaikh Rukn-e-Alam, a respected Sufi saint significantly influenced his era by advocating for inclusiveness and compassion to foster unity among diverse groups of people. His close relationships with rulers (governors, kings, Sultans) like Alauddin Khilji, Ghiyasuddin Tughlaq & Muhammad bin Tughlaq showcased a reciprocal bond of respect and influence as he assisted the underprivileged and settled conflicts. Despite engaging in political scheming, his relationship with Khwaja Nizamuddin Auliya prioritized spiritual unity over rivalry among the saints. The shrine of Shaikh remains a purposeful destination for pilgrims in Multan demonstrating the enduring impact of his legacy of compassion over the years. This research focuses on the lineage/ancestry, political involvement of this saint, connections with other saints and religious duties of the Suharwardia order specifically Shaikh Rukn-e-Alam.

Sufism and Mysticism: Short Biography of Hazrat Abdul Qadir Jeelani (R.A)

Sufism is a mystic body of religious practice found in Islam which is characterized by a focus on Islamic purification, spirituality, ritualism, asceticism and esotericism. Sufism is a path of spiritual advancements cum expansion of consciousness leading to awareness of self in the universe. The practice of Sufism leads to the development of innate spiritual and initiative abilities. Ancient Kashmir has been a practical place of stay and meditation for the saints, Sufis, Rishis and other devoted worshipers of Allah. The philosophy spread along the valley after the arrival of Sufis from central Asia. As necessitated by love's jealousy, the Sufi is taken away from all except the Truth. One of the most important doctrines of Sufism is the concept of the "Perfect Man" al-Insan al- Kamil. This doctrine states that there will always exist upon the earth a "Qutb" - a man who is the perfect channel of grace from God to man and in a state of wilaya sanctity, being under the protection of God. This paper is an attempt to understand the Short Biography of Sufi saint, Hazrat Abdul Qadir Jeelani (R.A)

Exploring Khawaja Noor Muhammad Maharvi's Role in Spreading Islam and Spiritual Advancement in Bahawalpur Region

Hazrat Khwaja Noor Muhammad Maharvi, a Sufi saint from Tehsil Chishtian, played a significant role in spreading Islamic teachings in the Bahawalpur region. He got his early education from Mahar Sharif, a small village near Chishtian. For higher education, he went to Dera Ghazi Khan, Lahore, Delhi, and Pakpatan. He pledged allegiance to his mentor, Shah Fakhruddin, in Pakpatan. On his return to Mahar Sharif, he took steps to spread Islam in the area. As a result, thousands of people benefited from his teachings. His caliphs and disciples started promoting religious education in their native areas. It is worth mentioning here that as a saint, Khwaja Sahib became famous and earned a high place in Punjab. Even Amir Bahawal Khan Abbasi II of Bahawalpur State was highly affiliated with him, and he was inspired by his teachings. Even the local people of South Punjab, especially the Bahawalpur region, have been blessed with his teachings and spiritual guidance. Nowadays, there is a madrasa, library, and a mosque adjacent to the Khanqah of Khawaja Noor Muhammad, where a number of students are acquiring religious knowledge. His Khanqah is a source of spiritual blessings and guidance for his devotees and the general public.

ROLE AND IMPORTANCE OF IDENTIFIED HISTORIC BAZAR OF SULTANATE PERIOD TOWARD TOURISM AND ECONOMIC UPLIFTING IN THE REGION OF SOUTHERN PUNJAB, PAKISTAN

Internationally, historic bazars are being regenerated to maintain and sustain the ambience of heritage core of the city. In Pakistan, this concept is also being followed in historic cities like Lahore, which have meaningful results by saving endangered heritage of specific time period as well creating economic, recreational and tourism activities having direct impact on uplifting of the community. There is need to apply this concept of regeneration in the other historic cities of Pakistan especially the remote areas like Southern Punjab where the heritage is being detoriating due to lack of maintenance and encroachment and need to protect on priority basis. Southern Punjab, Pakistan is a cradle of many civilizations and full of historic monuments with a most important era of Sultanate Period in which numbers of shrines were built spiritually in the memory of Sufi saints who played a vital role in spread of Islam in the region. Regular visits by their followers, especially during URS, led to the establishment of commercial and recreational activities in the form of bazars and mela grounds around these shrines. However, as city centers evolved over time, these bazars have deteriorated, necessitating regeneration for the revival of the historic core's ambiance This research focuses on the regeneration of historic bazars during the Sultanate Period in one of the historic settlements of Southern Punjab, Pakistan. The methodology involves a comprehensive survey and interviews with experts, contributing valuable insights to the existing body of knowledge. Emphasizing compliance with SDG-11.4, which underscores the importance of ensuring the safety of indigenous heritage, the study aims to provide practical recommendations for the sustainable regeneration of these historic bazars, safeguarding Southern Punjab's rich cultural legacy.

Religious and Cultural Tourism in Sindh: A case study of Sufi Saints of Rural Sindh

Religious and Cultural Tourism in Sindh: A case study of Sufi Saints of Rural Sindh

Islamic Multiplicities in Kashmir: Debates about the Food Practices of a XVIth-Century Sufi Saint and the Modern Cult

Abstract The spread of Islam to the South Asian region of Kashmir and its role in shaping the socio-religious and political contours in the region is a highly charged debate in academic as well as popular circles. This article examines the early modern debates about the vegetarian food practices of a sixteenth-century Sufi saint of Kashmir, Baba Hyder Rishi (b. 1504) and contemporary debates around the modern cult mainly centered around his shrine in the Anantnag (locally known as Islamabad) town of south Kashmir. It is divided into two parts; the first focuses on debates during the saint’s own lifetime and the second analyses modern debates about what has by now emerged as a cult around the saint’s shrine. We begin with a critical re-evaluation of the wide-spread notion that the saint’s practice of vegetarianism was, much like his predecessors in the local Rīshī Sufi order, grounded in local Buddhist-Hindu customs and thus exemplifies the syncretic nature of Islam in Kashmir. Instead, we argue that both the defence and contestation of the saint’s practice as well its modern cult was and continues to be located within the Islamic tradition itself. We use this discussion for a critical reflection on the widely prevalent idea of religious syncretism in Kashmir and the over-simplified and ahistorical view of Islam as a monolith, and then explore the possibility of using Islamic ‘multiplicity’ as an alternate analytical category.

برصغیر میں مثنوی معنوی کی اُردو شرح نویسی: بیسویں صدی کے تنا ایک مطالعہ

After the beginning of the 20th century and the British domination, such fundamental changes took place at every level of the Indo-Islamic civilization. The majority of the scholars who were fierce in Islam had fallen in front of limited knowledge, communism, capitalism, liberalism and nationalism. In such a difficult time, Islamic thinkers and Sufi saints equipped with Islamic and modern knowledge step ahead and presented themselves for the service of religion. These Islamic thinkers popularized the teachings of Masnavi Manawi through their compilations, articles and various lectures. However, there is historical evidence that these Sufis and their caliphs continued to give priority to the 'Musnawi Maanwi' in their teachings. In this way, the Islamic ideas and thoughts contained in Masnavi Manawi became popular among the people. As if Masnavi has a big hand in the renaissance of Muslims in the subcontinent, as if Masnavi dominates the entire history of Islamic education in other senses. It has been more or less eight hundred years since Maulana Jalaluddin Rumi (1207-1273) left this world. During this long period, almost every period shows a large number of works on the Masnavi, which gives clear evidence of the popularity and universality of the Masnavi. Masnavi is a book of divine mysteries. Therefore, this valuable work has the status of an inspired book in Iran, Turkey and the Indian subcontinent. In view of the importance and usefulness of Masnavi, many scholars, Sufis and modern thinkers wrote exegesis on it for the convenience of the people. In this article, this exegesis (explanations) will be studied briefly.

Review of The Sufi Saint of Jam: History, Religion, and Politics of a Sunni Shrine in Shiʿi Iran


 
 
 The Sufi Saint of Jam: History, Religion, and Politics of a Sunni Shrine in Shiʿi Iran. By Shivan MahendraraJah. Cambridge Studies in Islamic Civilization. Cambridge: Cambridge University Press. Pp. xx + 270, illus. $99.99 (cloth); $80 (ebook).
 
 

অসাম্প্রদায়িক বাংলাদেশ প্রতিষ্ঠায় সুফি ভাবধারার প্রভাব

The Sufi Saints played an important role to preach Islam in Bangladesh as well as South Asia. There are a lot of evidences about Shahaba (Companions of Prophet Sm.) came South Asia and Bangladesh for spreading Islam in the 7th Century. Next Centuries, hundreds of Sufis and their followers came for preaching Islam and spread over across the South Asia. Their excellent characteristics, strong morality, devotion, deep sense of humanity and serve to the poor people attracted non-Muslim people of this region. Generosity, equality and rich Islamic culture inspired local people to embrace new religion Islam. Interaction of South Asian Culture and Islamic Culture made a new dimension of Culture and Ethics in the Society. In Indian Society, Caste System of the Hindu, oppress to Subaltern people and humiliating abolished gradually. Even though, Reform movement of Hinduism and eradicate aristocracy system of the Hindu Society has started to free from Islamic influence. Education system opened for all during the Sultanate period in India. A new dimension of society and culture make amicable relations between the Hindu and Muslim of South Asia as well as Bangladesh. This Religious co-existing and harmony made South Asia a new mentality which called Communal Harmony. Non-Sectarian ideology inspired Muslim rulers to govern their territory. The Sufism and Sufi saints helped the rulers to make communal Harmony in the society. Communal harmony and social consistency were the vital roles of Muslim era in South Asia. In Nineteenth Century, rise of Sufi Saint and spiritual leader Mowlana Sayed Ahamed Ullah Mizbhandari (k.) (1826—1906) influenced society vividly. His philosophy and Mizbhandari Tariqa Played an important role in the Politics, Society and Culture of Bangladesh. Specially seven Ushal system, Mizbhandari mystic songs and no- Communal ideology inspired all sorts of peoples like the Hindu and Muslim. This research paper examines the influence of the Mizbhandari and other Sufi Tariqa in preaching Islam, Politics, Society and Culture of Bangladesh and South Asia. It also assesses any role of Sufism and Sufis thought to make non- Communal and moderate Bangladesh.

سید انور علی شاہ کی مذہبی و صوفیانہ شاعری:ایک مطالعہ

Sufi Syed Anwar Ali Shah, born on 11 Muharamul Haram 1324 H at Village Jahan pur Sharif, Taluka Mirpur Mathelo District Ghotki, His father, s Name is Syed Khuda Bux Shah. The forefathers of Syed Anwar Ali Shah belonged to Arabia, then migrated to Punjab (Uch Sharif) and then to Balochistan and then to Sindh. Syed Anwar Ali Shah received his early religious education from his uncle Hafiz Syed Bahadur Ali shah and then from Molvi Mohammad Essa Noorani. Anwar Ali Shah received a little wordly knowledge in apparent but his spiritual and metaphysical knowledge is very thoughtful. Sufi Anwar Ali Shah composed poetry in many languages i, e Sindhi, Urdu, Siraiki, Balochi, Persian, Arabic, Hindi and Marwari. Syed Anwar Ali Shah, s mystic poetry is full of deep sense, wide message and a great insight and enlightenment. He is on the same path of Mansoori. Poerty of Syed Anwar Shah is message of unity, tolerance and co-existence. Nodoubt, the urdu poetry of Syed Anwar Ali Shah is replete with thought-provoking subjects, and metaphorical terms, which needs a very deep study and insight to understand. Syed Anwar Shah is a great Sufi saint, and his message in poetry is in line with same all sufis of world. This article peeps in deep to his Urdu poetry at wider length.

AN IN-DEPTH EXPLORATION OF RELIGIOUS TOURISM IN UTTAR PRADESH

Tourism encompasses the activities of individuals or societies who venture beyond their usual surroundings for a duration of less than a full year, primarily for leisure, business, or other non-migration-related purposes. When discussing religious tourism, Uttar Pradesh emerges as a renowned Indian state celebrated for its rich religious and cultural heritage, owing to the presence of sacred rivers like the Ganga, Yamuna, and Saraswati, alongside various revered religious sites such as Varanasi, Vrindavan, Mathura, Sarnath, Chitrakoot, Ayodhya, Hastinapur, Allahabad, Vindhyachal, and more.Uttar Pradesh boasts a multitude of significant Hindu pilgrimage sites, with Varanasi, located on the banks of the Ganges, being particularly well-known. Allahabad is famed for its confluence of the mythical rivers Ganga, Yamuna, and Saraswati, while Mathura is renowned as the birthplace of Lord Krishna, and Ayodhya holds significance as the birthplace of Lord Rama. Uttar Pradeshs appeal is not limited to Hinduism it also holds significance for Buddhists. Sarnath, Kushinagar, and Saraswati, where Lord Buddha delivered his first sermon, are among the worlds most renowned Buddhist pilgrimage destinations.In the realm of Islamic religious destinations, Uttar Pradesh is known for the mausoleums of Sufi saints, with Hazrat Salim Chistis shrine in FatehpurSikri and Dewa Sharif in Lucknow being prominent religious tourist attractions.This paper sheds light on religious tourism in Uttar Pradesh, delving into its existing policies and frameworks centered around the states religious sites. It underscores how the religious tourism industry contributes revenue to the state by offering religious services, transportation options, accommodation facilities, and more. However, its essential to recognize that the religious tourism industry faces challenges due to inadequate understanding, insufficient policies, limited management, inadequate infrastructure, the absence of regulations, and a lack of environmental and cultural sustainability at these religious tourism destinations.

Commemoration and devotion in the resurgence of contemporary Sufi communities in their homeland and western settings: descendants and followers of a medieval Sufi Saint in Syria and Cambridge, Ontario

ABSTRACT This article examines the resurgence of contemporary Sufi communities in Islamic and Western settings. Focusing on the descendants and followers of Shaykh ʿAqīl al-Manbijī, a medieval spiritual master and saint (d. 1155) in their Syrian homeland and Cambridge, Ontario, the examination offers insights into the confluence of three dimensions. The first refers to the hagiographical and historical traditions that perpetuate the memory and legacy of the long-gone shaykh and nourish the sacrality of his shrine. The second highlights the significance of the rituals performed by communities of the shaykh’s descendants and their followers in Syria to revitalise the spiritual tradition that centres on him and evoke a sense of collective identity. The third dimension, spatiality, fleshes out the role of the devotional spaces as arenas for commemorating the venerated shaykh and manifesting the beliefs and traditions that hold the homeland communities together. The form and location of the mosque established by his descendants in Cambridge and its use as a public devotional space and an Islamic learning centre allow us to see how the saint’s memory is inscribed, his spiritual tradition perpetuated and disseminated as an integral part of Islamic religiosity in a Western environment.

Some Biographical Notes on Artists of Sacred Sufi Painting in Kano, Nigeria

Abstract The Sufi Islamic leader, Sheikh Ibrahim Niass first came to Kano in 1937. His repeated visits paved the way for the development of Sufi artists in Kano. Through their representational art, they celebrate the various Sufi saints, particularly those of the Qādiriyyah and Tijjāniyyah Sufi orders. This article puts the growth of Sufi representational art in the context of the history of Tijjāniyyah Islam in Kano by examining the biographies and works of six Kano artists and their sacred Sufi painting, from the 1980s to the present day. This article concludes that paintings of Sufi saints by these artists, which countered alternative aniconic views associated with some branches of Islam, contributed not only to the development of representational paintings in Kano, but also to the acceptance of Western media, styles, and techniques in their visual representations of such paintings.

Women of the Empire at Ajmer's Dargah: Negotiating Sacred and Civic at a Prominent Sufi Pilgrimage Site, 1900–1920

AbstractThis article examines the experiences of four colonial and imperial women at the Sufi tomb complex of Muin al‐Din Chishti (d.1236 CE) in Ajmer during the latter years of British Raj in India. It specifically looks at the ways in which pre‐modern sacred sites and their male custodians were implicated in various municipal and legal apparatuses of the early twentieth century through petitions, complaints and patronage of women as pilgrims, visitors or family members. We first look at the complaints of a courtesan from Lucknow, who petitioned the British Government to claim maintenance from the Sajjada‐Nashin (the biological descent of the Sufi saint buried there). Then we move on to Muslim lady who complained to the colonial officials about being tortured and ill treated by her Sufi in‐laws. The third incident pertains to the wife of the British Chief Commissioner of Ajmer, whose molestation by Khadims (keepers of the shrine) was deftly brushed under the carpet by the local administration. The fourth is Queen‐Empress Mary herself, who granted royal patronage to the shrine by donating money which was then used to build an ablution tank and called the Victoria Tank. Tracing these fragmentary stories of their visits, this article argues that colonial and imperial women negotiated parallel forms of spiritual and political authorities at sacred spaces in order to fulfil their personal and public obligations. Their encounters with the bustling burial complex, its keepers and administrators also urge us to ponder on broader issues of gender, sexuality and race as they played out in such significant nodes across colonial South Asia.

WALEED Ziad, Hidden Caliphate. Sufi Saints beyond the Oxus and Indus

WALEED Ziad, Hidden Caliphate. Sufi Saints beyond the Oxus and Indus

Districts of Bangladesh Named After Sufis Manifesting the Great Impact of Sufism on Bengal Civilization: A Qualitative Study

Sufism, a mystical Islamic practice, has profoundly impacted Bengal's culture and civilisation, including Bangladesh and the Indian state of West Bengal. The current study aims to discuss how Sufism has helped to reduce religious hatred and extremism among Bengalis. It has also established a system of equality, love, and fraternity among people in the Bengali culture. The history and influence of Sufism in Bangladesh is over a thousand years old and significantly impacts about hundred sixty-nine million people in Bangladesh. One of the reasons is the effect of the calling of Dawah's activities. After Sufism crossed the threshold of Bangladesh, it fascinated the Bengalis and left a meaningful impact on them, which also strengthened their Islamic ideology. Sufism immensely helped the promotion of societal peace in Bengal. The Bengali Sufi saints preached love and compassion, and their ideas also promoted different aspects of religion. They urged people to appreciate variety and value one another's uniqueness. This selfless act inspired many humans to leave their faith to convert to Islam. There is a unique contribution of Sufism to the development of social life and the civilisation of Bangladesh. Remarkably, the settlements of eleven out of sixty-four districts with the names of the famous Sufis show the influence of Sufism. Moreover, since the Sufis were charismatic leaders, their piety, helpfulness, and compassion continue to help Sufism remain a pillar of mystical Islam in Bangladesh.

Hidden Caliphate: Sufi Saints beyond the Oxus and Indus By Waleed Ziad

In 1909 in the Russian city of Kazan a Tatar printing house published a small verse hagiography titled Manaqib-i piran-i ʿazizan, devoted to the Sufi saints of what is today far western Mongolia and the Chinese Altay. The work was written in the Kazakh language and centred on a saint from the Ferghana Valley known as Muhammad-Mansur Ishan, who had come to Mongolia and became a patron saint (pir) of the local Kazakh Muslim inhabitants. The work opens with Muhammad-Mansur’s spiritual lineage (silsila), which identifies him as a member of the Naqshbandiyya-Mujaddidiyya order, and as a spiritual descendent of Shaykh Aḥmad Sirhindī, the Indian founder of that order. Sirhindī’s lineage is the topic of Waleed Ziad’s fine monograph, which has serious implications for the history of Sufism in South and Central Asia, and beyond. This Kazakh book bears mentioning because, although not included in the vast body of sources Ziad consults, it illustrates well how even in the twentieth century the Mujaddidiyya network—called in the title the ‘Hidden Caliphate’—extended to the very ends of the Islamic world, and whose inhabitants—here subjects of China—placed themselves firmly under the spiritual protection of the network Ziad examines. A community of Kazakh nomads publishing in a Russian city on the Volga a book centred on a Central Asian member of Ahmad Sirhindi’s spiritual lineage neatly encapsulates the geographic arc of the historical phenomena Ziad examines.

İbn ‘Arabī’nin Tercümânü’l-Eşvâk Adlı Eserinde Yabancı ve Hayâlî

Turjumān al-ashwāq is a mystical treatise that was penned by the great Sufi saint Ibn ‘Arabi. This work, which was rendered into English under various appellations, reflects his orthodoxy of love and serves as a plea for initiating friendly relations amidst cultures and world nations. The allegorical poems and annotations underscore that Ibn ‘Arabi possessed a third eye and clairvoyance when he approached specific truths around him. Building on Henry Corbin’s framework of “creative imagination” and Stuart Hall’s theoretical model of “preferred reading”, I showcase how Ibn ‘Arabi’s inner and insightful journey to the realm of the heart shaped his knowledge and simultaneously unleashed his cognition about dialogue and Otherness. Keywords: Ibn ‘Arabi; Kashf; Turjumān al-ashwāq; the Foreign; Preferred Reading.