Sufism in India Argumentative Essay Example

practitioners to express spirituality with greater freedom and artistic flair.

Besides that, present-day Sufi poetry also bears traces of the Bhakti movement within Hinduism. The previous generations of Sufi poets shared common ground with advocates of the Bhakti movement as they challenged rigid formalities within their respective religions and rebelled against misinterpretations and meaningless rituals. In essence, these two religious movements brought forth the spiritual aspects of both Islam and Hinduism.

The support provided by royalty played a crucial role in fostering these religious movements and promoting the growth of Sufi poetry.

"The rulers and governing classes' devotion to the Sufis greatly contributed to the creation of magnificent architectural masterpieces such as the tomb of Suhrawardi Shaykh Rukn al-Din in Multan, Mir Sayyid 'Ali Hamadani's khanqah in Srinagar (Kashmir), and the tombs of Shaykh Muhoammad Ghawth in Gwalior and Shaykh Salim Chishti at Fatehpur Sikri. Even Mughal miniatures incorporated Sufi themes alongside Hindu devotees (bhaktas)... However, genuine Sufism managed to survive and continues to exist in India until today, thanks to the support from members of different royal families." (Behera, 2002)

In the Indian subcontinent, the term 'Wahhabi' is used to refer to a group of Muslims known as the Barelvis. The Barelvis are defenders of the Sufi saints and followers of Ahmad Reza Khan. While they share similar rituals and beliefs with orthodox Muslims, they do not consider themselves as such. In northern India, the Barelvis and Deobandis make up the majority of Sufi adherents and hold a dominant position in society due to their affiliation with Sufism. Despite facing controversy in contemporary India, with some orthodox Muslim sects considering Sufi practices as un-Islamic, the shrines of Sufi

saints continue to attract followers from diverse religious and socio-economic backgrounds. Critics argue that since these saints are no longer alive, their practices hold no relevance and certain acts like building tombs and monuments are seen as un-Islamic and blasphemous. This opposition has even resulted in threats of violence (Ernst, 2005).

The growth of Islam in the Indian subcontinent is intimately linked to the profound legacy of Sufism in India. Despite resistance towards the liberal and sensual aspects associated with Sufi practices, it is crucial to recognize that Islam's expansion in current times would not have been possible without the foundation laid by Sufism. A notable illustration of this is the substantial increase of Islam in the Indian subcontinent.

The Sufis' compassion for the impoverished and oppressed drew many Hindus to embrace Islam. Among these converts were individuals from lower castes who suffered under the dominance of upper caste Hindus. To effectively communicate their teachings to the common people they served and preached to, Sufis incorporated local customs, symbols, and expressions. They even used local languages for speaking and writing, unlike the Arabic and Persian favored by the scholarly ulema of the court or the Sanskrit preferred by Hindu Brahmins. Certain Sufis were pioneers in various Indian languages' literary works. Their mausoleums continue to attract a significant number of non-Muslims who view them as enlightened souls and in close connection with God. (Ernst, 2005)

The conversion of lower caste Hindus to Islam was a significant political event, resulting in many Muslims in India still being considered part of the backward classes due to their lower-caste Hindu heritage (Eaton, 1974). The history of Sufism in India is distinctive as

it was the first school of thought to directly challenge Islamic orthodoxy. However, this confrontation has left its mark on the history of Sufism in India, leading to complexity and distortion in its image. Moreover, the shift of Islamic cultural centers from the Persian Gulf to North India occurred naturally. Even during a period when orthodox beliefs dominated Islam, Akbar, one of the greatest Mogul rulers, provided support and funding for the Sufi school of thought (Ernst, 2005).

The expansion of Sufism in India was facilitated by the Bhakti movement. Nonetheless, certain Sufi scholars who pretended to be mystics exploited religious teachings to sway and convert Hindus. Among these scholars, Amir Khusrau, a skilled musician and scholar, had a profound influence on Hindu saints and poets like Kabir, Mira, Mir, and Ghalib. Other Indian scholars such as Baba Farid, Nanak, and Kusrau also made contributions to Sufi scriptures. Consequently, India has now become the largest center of Sufism despite being predominantly Hindu. Additionally, many significant places of worship for Sufis are located in India. Unfortunately, with each new generation the number of followers of this faith is dwindling (Eaton 1974).

Due to the unstable political systems in India, Pakistan, and Bangladesh, where over half of the Muslim population resides, Sufism has unfortunately become associated with the rise of Islamic terrorism. However, it is important to acknowledge that a religious movement's influence is influenced not only by its theology but also by the specific social and political environment it operates in. This holds true for Sufism in India as well.

Despite facing negative stereotypes, Indian Muslims have actively distanced themselves from violence. Their actions demonstrate their awareness of the

delicate political dynamics between Hindus and Muslims in this region. It should also be noted that exceptions to this trend are not limited to Muslims alone; even fewer individuals who practice Sufi traditions can be found in the Indian subcontinent (Yoginder).

Muslims in India face a more significant danger from Hindu extremism due to their minority status. The literature created by the native population primarily focuses on criticizing fellow Muslim groups, branding them as 'un-Islamic,' while largely disregarding Hindus and other communities in India. The religious establishment prioritizes conflicts within the Muslim community rather than those between Hindus and Muslims. However, it is crucial not to exaggerate these conflicts since they are mainly instigated by religious leaders and have only minimally affected relationships among ordinary Muslims from different groups. Instances of actual physical violence resulting from these conflicts are infrequent.

In India, the majority of Sufis are the Bareilis and Deobandis. However, even within this group, there is some factionalism. The Sufis in India can be categorized into four major groups or Tareeqahs – Chistiya, Qadriyah, Nagshbandiya, and Soharwardiyah. There is still some rivalry between these different Tareeqahs today (Eaton, 1974).