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Sufism in India: A Historical Overview of Major Sufi Orders and Their Influence

Table of Contents

Sufism  in India

(relevant for historical section of general   studies paper prelims/mains).

Sufism represents a mystical expression of Islam, characterized by its devotion to the spiritual quest for God while rejecting materialism.

This school of Islamic mysticism places a strong emphasis on asceticism and a profound dedication to divine worship.

Within the realm of Sufism, the cultivation of self-discipline is deemed indispensable for attaining a profound understanding of God through the faculties of perception .

In the early 12th century AD, a group of individuals in Persia turned to ascetic practices as a response to the increasing materialistic tendencies within the Caliphate. This group came to be known as the ‘Sufis.’

The Sufi movement first emerged in India around 1300 A.D., with its influence gradually extending to South India during the 15th century.

Sufism places significant importance on self-discipline as a fundamental prerequisite for attaining divine knowledge. In contrast to orthodox Muslims, who emphasize outward behaviour, Sufis prioritize inner spiritual purity.

Initially centered in Multan and Punjab, the Sufi movement later expanded to encompass regions such as Kashmir, Bihar, Bengal, and the Deccan.

The term ‘Sufi’ is probably derived from the Arabic ‘sufi’ word which means ‘ one who wears wool ’. This is because woolen clothes were generally associated with ascetics. Another possible origin of the word is ‘safa’ which means purity in Arabic.

Major Sufi Orders

The Chishtiya Order was established in India by Khwaja Moin-Uddin Chishti .

It highlighted the concept of the unity of being with God (waḥdat al-wujud), and its members were known for their commitment to pacifism.

Rejecting all material possessions as distractions from their contemplation of God, the adherents of this order maintained a detachment from worldly goods.

They also maintained a deliberate separation from involvement with secular political affairs.

Central to the Chishtī practice was the recitation of God’s names, both aloud and silently (dhikr jahrī, dhikr khafī).

The teachings of the Chishty Order were propagated and made popular by followers of Khwaja Moin-Uddin Chishti, such as Khwaja Qutbuddin Bakhtiyar Kaki, Fareeduddin Ganj-e-Shakar, Nizam uddin Auliya, and Naseeruddin Charagh.

Suhrawardi Order:

• It was founded by Sheikh Shahabuddin Suharwardi Maqtul. The Suhrawardis, unlike the Chishtis, accepted maintenance grants from the Sultans.

Naqshbandi Order:

• It was founded by the Khwaja Baha-ul-din Naqsh band. In India, this order was established by Kawaka Bahauddin Naqshbandi.
• From the beginning, the mystics of this Order stressed on the observance of the Shariat.

Qadiriyya Order:

• It was popular in Punjab. Sheikh Abdul Qadir of Badaun founded it in the 14th century.
• They were supporters of the Mughals under Akbar.

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Sufism in India, Origin, Key Features, and Impact on India

Sufism is a mystical form of Islam that emphasizes the importance of personal experience and direct knowledge of God. Know all about Sufism in India and Sufi Movements in this article.

Table of Contents

Sufism, a mystical and spiritual dimension of Islam, has a rich and profound history in India. This mystical movement, often referred to as “Islamic mysticism,” has played a pivotal role in shaping the cultural and religious landscape of the Indian subcontinent. In this article, we will explore the origins, development, and enduring influence of Sufism in India, which extends far beyond religious boundaries.

What is Sufism?

Sufism, an Islamic mystical movement, emerged in the 11th century, emphasizing a direct connection with the Divine. Rooted in love, it unveils profound spiritual understanding. Sufis purify their hearts, advancing through maqamat stages on a journey to divine communion. Khanqahs, or hospices, led by revered figures, guide disciples (murids). By the 12th century, organized Sufi orders, known as Silsilahs, solidified this spiritual path. After a Pir’s passing, the dargah, or shrine, remains a spiritual center. Sufism spread through Iran, Khurasan, Transoxiana, Egypt, Syria, and Baghdad in the 10th century, fostering spiritual growth within the Islamic world.

Origins of Sufism in India

The origins of Sufism in India can be traced back to the early spread of Islam in the Indian subcontinent, which began in the 7th century with the arrival of Muslim traders and conquerors. The development of Sufism in India is closely connected to the broader historical context of Islamic expansion and cultural exchange in the region.

Early Islamic Arrival

When Islam arrived in India, it encountered a rich and diverse cultural landscape. As early Muslim traders and explorers established trade routes and settlements in the Indian subcontinent, they began to interact with the indigenous population. This interaction led to the exchange of ideas, including religious and spiritual concepts.

Sufi Influence from Persia

The development of Sufism in India was greatly influenced by the mystical and ascetic traditions of Persia (modern-day Iran), where Sufism itself had its origins. As Persian Sufis traveled to India, they brought with them the teachings and practices of Islamic mysticism, which resonated with the spiritual inclinations of many Indians.

Integration with Local Culture

Sufism in India took on a unique character as it integrated elements of Indian spirituality and mysticism. Sufi saints recognized the existing spiritual traditions in India and incorporated them into their practices, making Sufism more accessible to the local population. This integration helped Sufism transcend religious boundaries and resonate with people of various backgrounds.

Prominent Sufi Saints

The early Sufi saints in India, often referred to as “awliya” or “sufi masters,” played a crucial role in spreading Sufi teachings. They were known for their piety, asceticism, and the ability to attract followers with their message of spiritual devotion and love for God. Prominent early Sufi saints included Khwaja Moinuddin Chishti, Khwaja Bakhtiyar Kaki, and Sheikh Nizamuddin Auliya.

Establishment of Sufi Orders

Sufism in India became organized around different Sufi orders, each with its distinct practices and beliefs. The Chishti, Qadiri, Suhrawardi, and Naqshbandi orders are some of the well-known Sufi orders that took root in India. These orders helped spread Sufi teachings and practices across the subcontinent.

Sufi Shrines and Dargahs

Sufi saints and their followers established shrines and dargahs (holy tombs) across India. These places became centers of spirituality and pilgrimage, attracting people from various religious backgrounds. The shrine of Khwaja Moinuddin Chishti in Ajmer, the Dargah of Hazrat Nizamuddin Auliya in Delhi, and the shrine of Khwaja Qutbuddin Bakhtiar Kaki in Mehrauli are some of the most renowned Sufi shrines in India.

Key Features of the Sufi Movement in India

The Sufi movement in India, which gained momentum in the 11th century A.D., exhibited several distinctive features that set it apart within the landscape of Indian spirituality:

• Silsilahs or Orders: The Sufis organized themselves into various Silsilahs or orders, each with its unique practices and lineage of spiritual leaders. These orders played a vital role in propagating Sufi teachings.
• Prominent Sufi Saints: Most Sufi orders were associated with and named after a revered Sufi saint or pir, who served as their spiritual guide. These Pirs were followed by a devoted community of disciples.
• Spiritual Guidance: Sufis believed in the necessity of a spiritual guru or pir for achieving union with God. The guidance and mentorship of these Pirs were considered essential on the spiritual journey.
• Khanqahs as Centers: Sufi pirs and their disciples lived in Khanqahs, or hospices, which served as the focal points of Sufi activities. These Khanqahs were places of spiritual learning, reflection, and devotion.
• Distinction from Madrasas: Khanqahs differed from traditional madrasas, which focused on theological education. Khanqahs were centers of spiritual practice and personal transformation.
• Sufi Music and Qawwali: Many Sufi gatherings featured musical congregations known as sama. During this period, the musical form of qawwali, a devotional and mystical expression, developed and gained prominence.
• Pilgrimage to Sufi Shrines: The Ziyarat, or pilgrimage to the tombs of Sufi saints, became an integral part of Sufi rituals. These shrines served as sacred places for seeking blessings and spiritual experiences.
• Belief in Miracles: Most Sufis were associated with the performance of miracles, which were considered as signs of their spiritual closeness to God. These miraculous acts were often attributed to the pirs.
• Diverse Approaches to Polity: Different Sufi orders had varied stances on matters related to politics and the state. Some Sufis engaged with political rulers, while others adopted a more apolitical or inward-focused approach to their spiritual practice.

The Sufi movement in India not only left a lasting impact on the spiritual and cultural fabric of the subcontinent but also introduced a unique blend of mysticism, music, and devotion that continues to resonate with people seeking a deeper connection with the divine.

Important Sufi Saints and Orders

Several prominent Sufi saints and orders have left a lasting impact on India’s spiritual landscape. One of the most celebrated Sufi saints is Khwaja Moinuddin Chishti, who arrived in Ajmer in the 12th century and established the Chishti order. His shrine, the Ajmer Sharif Dargah, continues to attract millions of pilgrims from all walks of life, making it a symbol of religious harmony in India.

Other influential Sufi orders that have flourished in India include the Qadiri, Suhrawardi, and Naqshbandi orders. Each order has its unique approach to Sufism, but they all share the central tenets of love, devotion, and the pursuit of spiritual closeness to God.

Sufism in India: A Profound Impact

Within the vibrant cultural and spiritual history of India, Sufism has left an indelible mark. The contributions of Sufis to the realms of spirituality, poetry, music, and social welfare have been nothing short of profound. Notable figures such as Moinuddin Chisti, Nizamuddin Auliya, Amir Khusrau, and Kabir played pivotal roles in shaping the Bhakti movement, which saw a fusion of devotional practices from both Hindu and Sufi influences. Saints and poets like Namdev, Tukaram, and Guru Nanak Dev harmoniously blended elements of Hindu devotion with Sufi teachings and practices, exemplifying the fusion of diverse spiritual traditions.

While the orthodox placed great importance on external conduct, the Sufis stressed the significance of inner purity. The orthodox adhered to the blind observance of rituals, the Sufis considered love and devotion as the sole means of attaining salvation. Additionally, some Sufis placed great emphasis on meditation, virtuous deeds, repentance, prayer, pilgrimage, fasting, charity, and the disciplined restraint of passions.

Differences Between Sufism and Bhakti Movement

Significance of the sufi movement in india.

The Sufi movement in India has left an indelible mark on society, making valuable contributions in various spheres:

Promotion of Liberalism

Similar to the Bhakti saints who sought to break down barriers within Hinduism, the Sufis introduced a new, more liberal perspective within Islam. They encouraged a broad-minded outlook, emphasizing love and devotion to God over rigid dogma. This liberal approach helped foster greater religious tolerance and understanding.

Concept of Unity of Being

The Sufis, following the doctrine of Wahdat-ul-Wajud (Unity of Being) promoted by Ibn-i-Arabi, believed that all beings are fundamentally one. They saw the essential oneness of different religions, a concept that gained popularity in India and contributed to religious harmony.

Cross-Cultural Exchange

The Sufis engaged in intellectual and spiritual exchanges with Indian yogis. This cross-cultural dialogue resulted in the translation of works like the hatha-yoga treatise Amrita Kunda into Arabic and Persian, facilitating a greater exchange of knowledge and ideas.

Service to the Needy

A notable contribution of the Sufis was their commitment to serving the less privileged in society. Figures like Nizamuddin Auliya were renowned for their benevolence, distributing gifts to those in need regardless of their religion or caste. The Sufis considered service to humanity as the highest form of devotion to God.

Promotion of Equality and Brotherhood

The Sufi movement encouraged social equality and brotherhood. Sufis treated Hindus and Muslims alike, emphasizing commonalities over differences. Amir Khusrau, a prominent Sufi poet, remarked on the shared beliefs between Hindus and Muslims, fostering a sense of unity.

Advocacy for Social Reforms

Sufi saints were not only spiritual guides but also social reformers. They worked to address various social issues and promote ethical values within their communities, contributing to the betterment of society.

Cultural Enrichment

Similar to Bhakti saints, Sufi saints significantly contributed to the rich regional literature of India. Many Sufi saints were poets who chose to write in local languages, making their teachings accessible to a wider audience. Baba Farid, Shaikh Hamiduddin, and Syed Gesu Daraz all wrote in local languages, further enriching the cultural and literary heritage of India.

Cultural Integration

Amir Khusrau, a follower of Nizamuddin Auliya, exemplified the cultural integration brought about by the Sufi movement. He wrote verses in Hindi (Hindawi) while employing Persian poetic meters, creating a unique style called saba-i-Hindi. Khusrau celebrated the history and culture of Hindustan as an integral part of his own tradition.

Sufism in India Critiques

• Orthodox Resistance: Sufism has often faced resistance from orthodox elements within Islam. Some view Sufi practices as unorthodox or heretical, leading to tensions and conflicts within the Muslim community.
• Political Exploitation: Throughout history, some Sufi leaders have ventured into the realm of politics, wielding influence beyond the spiritual domain. This political involvement has sometimes resulted in power struggles and controversies.
• Syncretism Challenges: While Sufism’s syncretic approach has fostered religious tolerance, it has also faced criticism from purists who argue that it dilutes religious boundaries and practices. This syncretism has sparked debates about the preservation of religious traditions.
• Gender Inequality: Traditional Sufi orders have often excluded women from leadership roles or active participation. This gender inequality is a concern in contemporary discussions about Sufism’s inclusivity.
• Religious Superstitions: Some Sufi practices, rituals, and beliefs have been criticized for incorporating elements of superstition. These practices may not align with the core principles of Islam.

Sufism in India UPSC

Sufism, a mystical dimension of Islam, has profoundly shaped India’s cultural and spiritual landscape. Rooted in love and devotion, Sufism emphasizes a direct connection with the Divine, transcending religious boundaries. The hospices (khanqahs) of Sufi orders, led by revered spiritual guides (pirs), fostered spiritual growth and personal transformation. Sufism’s integration with local cultures and religions promoted tolerance and unity.

It contributed to literature, social reform, and equality, leaving an indelible mark on India’s history. However, it faced challenges, including orthodox resistance, political manipulation, and debates over syncretism. Sufism’s enduring impact lies in its promotion of love, unity, and humanitarian service.

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Sufism in India FAQs

Sufism is a mystical dimension of Islam emphasizing a direct and intimate connection with the Divine through love, devotion, and inner reflection.

Who brought Sufism in India?

The Chisti Sufi order, introduced by Khawaja Muinuddin Chishti, originating in Persia, gained immense popularity in India, shaping its spiritual landscape.

Who were some prominent Sufi saints in India?

Khwaja Moinuddin Chishti, Khwaja Bakhtiyar Kaki, and Sheikh Nizamuddin Auliya were notable Sufi saints in India.

How did Sufism contribute to religious tolerance in India?

Sufism's emphasis on love and unity transcended religious boundaries, fostering greater religious tolerance and understanding.

What is the impact of Sufism in India?

Sufism's legacy in India lies in its promotion of love, unity, humanitarian service, and its lasting influence on the country's cultural and spiritual fabric.

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• Indian History /

Sufi Movement: Features, Stages, Important Silsilas and Impact 

• Updated on  
• Jan 20, 2024

Sufism emphasizes the inner, spiritual aspect of Islam, seeking to attain a direct experience of the divine. The Sufis believe in the unity of all religions and embrace the concept of “Ihsan,” which means excellence in faith and actions. They strive to cultivate a deep connection with God through various practices, including meditation, chanting, and dancing.

India with its rich cultural and religious diversity, has been a spiritual hub for centuries. One of the spiritual paths was the spread of Sufism in India. Sufism is a mystical branch of Islam that has deep roots in India and has had a significant influence on its culture and society. They believed in the practice of searching for God by taking a spiritual path and ultimately getting rid of materialism and its world. Sufism found its way into India during the medieval period with the arrival of Muslim Sufi saints. These saints, known as “Sufi masters,” travelled from different parts of the Islamic world, spreading their teachings and establishing a network of spiritual centres. In this article, we will explore the history, features, and impact of the Sufi Movement. 

Table of Contents

• 1 History of the Sufi Movement
• 2 Characteristics of Sufism
• 3 Stages of Sufism
• 4 Features of Sufism
• 5 Important Silsila/Orders of Sufi
• 6 Impact of the Sufi Movement in India

History of the Sufi Movement

The term “ Sufi” is believed to have been derived from the word “Suf”, an Arabic word meaning” one who wears wool”. However, there is another interpretation of the term “Safa” which means “purity” in Arabic. 

• At the beginning of the 12th AD, some people from Persia are believed to have taken the path of asceticism because of the rising materialism of the Caliphate.
• These people were believed to be the “Sufis” 
• In India, the Sufi Movement started in 1300 AD and came to South India by the 15th century.
• Sufism is the mystical branch of Islam and Sufis represent the inner side of the Islam creed i.e (tasawwuf)
• Tasawuf was the name given to mysticism in Islam.
• The Arabic word Sufi in English means” Wool” and the people who wore these long Woolen clothes were called Sufis.
• The orders were mainly divided into two :  Ba-sara – Those who followed Islamic Law and Be-shara – Those who were more liberal.
• Within Islam, the movement was a liberal reform movement and stressed that in the realization of God the elements like Love and Devotion.
• The basis of the movement was Pir-Murid, a teacher-student relationship.
• Sufism rose to prominence from the doctrine of Wahadut-ul-Wajud meaning unity of being, which was a concept by Ibn-ul-Arabi (1165-1240 AD).
• Rabia and Mansur bin Hallal were some early Sufi saints.
• In Sufism, self-discipline was one of the essential conditions to gain knowledge and understand God.
• Sufis laid stress on inner purity, while, orthodox Muslims emphasised on external conduct.
• Al-Hujwari was the first Sufis who resided in India and was also famously known as Data Ganj Naksh means Distributor of ultimate treasure and died in 1089 AD. 
• Punjab and Multan were the early centres of the spread of Sufism in India, which later spread to Bihar, Kashmir, Bengal and the Deccan region.

Also Read – Wahabi Movement: History, Objectives & Impact

Characteristics of Sufism

Some essential characteristics of Sufism are – 

Stages of Sufism

The stages of Sufism that developed over time are – 

Features of Sufism

One of the distinct features of Sufism is the importance it places on the guidance of a spiritual teacher or “Murshid.” The Murshid serves as a mentor, guiding the Sufi aspirant on the path towards spiritual realization. The bond between the Murshid and the disciple is based on love and trust, and the transfer of spiritual energy from the Murshid to the disciple is a vital aspect of the Sufi tradition. Some other important features of Sufism are – 

• The Sufis rejected the elaborate rituals and codes of behaviour demanded by the Muslim religious scholars.
• Sufis believed that God is Mashuq and the Sufis are Ashiqs.
• Among these Sufi saints, the four most popular saints were Chistis, Suhrawadis, Qadiriyahs and Naqshbandis.
• Silsila worked as the continuous link between Murshid (teacher) and Murid (student). They lived in Khanqah’s, a hospice of worship.
• Names of the various Sisilas were based on who founded them. E.g – Chisti Sisila was founded by Kwaja Abdul Chisti.  
• Sufism exercised great social, political and cultural influence and reached masses in the roots of both rural and urban areas.
• The movement discarded any caste system
• For them devotion is more important than Roza(fast) or Namaz (prayer)
• The concept of Sufism was extensively from the Hindu philosophical school of Vedanta
• They were divided into twelve Orders or Silsilas. Each of them was under the guidance of a mystic Sufi saint.
• The Cardinal Doctrines of Sufism were – 1. Complete surrender to the will of God and 2. Annihilation of the self, becoming a perfect person.
• These three doctrines of principles altogether comprise the Doctrine of Fana which means the annihilation of human attributes through the union of God.
• In Sufism, a perfect being is attributed with the title of Wali( Saint) which literally means “sincere friend”.

Also Read- 100+ Rumi Quotes on Love, Life, Nature & the Universe

Important Silsila/Orders of Sufi

The four main Silsila that were most popular are – 

Impact of the Sufi Movement in India

Sufism has had a profound impact on Indian society. It contributed to the syncretic nature of Indian culture, blending Islamic teachings with local traditions and practices. The Sufi saints, through their teachings and actions, spread the message of love, peace, and tolerance.

One notable aspect of Sufism in India is its influence on music and poetry. Sufi music, known as “Qawwali,” is a devotional form of music that touches the hearts of millions. The soul-stirring melodies and poetic lyrics express the longing for the divine and serve as a medium to connect with God. These saints are also credited for the invention Sitar and Tabla.

Fun Fact – Amir Khusrau was the disciple of Nizamuddin Auliya.

He was also called the “ Parrot of India” and the “ Father of Qawwali”

Furthermore, Sufism in India played a crucial role in social upliftment and welfare activities. Many Sufi saints dedicated their lives to serving humanity and alleviating the suffering of the poor and marginalized. The Sufi Khanqahs served as centres for social gatherings, where people from all walks of life came together to seek solace and support.

Sufism in India has evolved into a unique and vibrant spiritual tradition. Its teachings of love, peace, and unity have transcended religious boundaries and continue to inspire millions. The impact of Sufism can be seen in the arts, music, poetry, and social welfare activities that have flourished under its influence. 

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That’s all about the Sufi Movement! If you want to know more about topics like this, then visit our general knowledge page! Alternatively, you can also read our blog on general knowledge for competitive exams !

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A History Of Sufism In India Vol. Two Saiyid Athar Abbas Rizvi

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The Origins and Development of Sufism Essay

The definition and origins of the word sufi, basic philosophical tenets, various sufi practices, spread of sufism, political dimensions of sufism, present state of development of sufism, works cited.

Sufism is a mystical form of Islam that has flourished in the Muslim world for centuries. There are many variants of Sufism, differing from region to region as also within each country. These variations are a result of following different Sufi masters, each of who had their own interpretation towards the realization of God. Nevertheless, Sufism has had a profound effect on mainstream Islam in the countries where it is practiced. In today’s globalized world, Sufism has spread to almost all parts of the world with both believers and ‘non-believer’ following its tenets. This essay attempts to trace the origins of Sufism with a view to explain its practices and its present state of development.

The Oxford Companion to Philosophy defines Sufism as “a variety of Muslim mysticism characterized by the concept of a union of the human being with God through the power of love. The union was thought by many to be of the will and it was held that suffering, as well as love, was a necessary condition of the union” (Oxford University Press 860). Some Muslim experts trace the roots of Sufism to Prophet Mohammed’s practice of retreating to the cave on Mount Hira during the month of Ramadan to reflect in solitude. Some hold that the word Sufi is the anglicized version of the Arabic term Tasawwuf which in turn is derived from the Greek word Sophia meaning wisdom (As-Saleh 7). Yet others hold that Sufi is derived from the Arabic word suf, meaning “white wool”, which refers to a type of clothing preferred by the Prophet and his early followers. Some Sufi scholars have held that the name is linked to the Ahlus-Sufaah (people of As-Suffah ) who were a tribe in the times of the Prophet. The term As-Safaa , meaning clearness, purity, and sincerity is also considered as yet another possible origin of the word Sufi. The multiplicity of the possible origins of the word of Sufi does not detract from its popularity amongst the Muslims. In fact, soon after the times of Prophet Mohammed, Sufism gained acceptance as also its myriad forms of practices.

The basic philosophy of Sufism revolves around Prophet Muhammad whom the Sufis call the “Perfect Man”. Sufism refers to two terms of Islamic theology namely Qurb (nearness to God) and Dhauq (taste that is, direct intellectual intuition). According to the tenets of Islam, three stages for attaining unity with Allah were revealed to the Prophet namely; al-Islam (submission to the tenets of Islam); al -iman (Having faith); and al-Ihsan (having perfect virtue, excellence) (Uždavinys 121). Sufism identifies with the third stage; al-ihsan as the way to rid oneself of worldly needs and attaining divine knowledge. Al-Ihsan is also called the ‘Science of the way to Afterlife’. Saritoprak states that the “ theology of Sufism is a deep and mystical means through which one is able to penetrate into the world of unseen ( al-ghayb ) or into the realm of utmost reality” (Baran 3). Sufi practices revolve around showing their love for the Prophet and use different methods such as abstaining from food, marriage, and general abstention to be closer with the prophet and to attain knowledge and enlightenment. The different paths to attain that knowledge are collectively known as Dhikruullah (remembrance of God) and comprises what is obligatory for all Muslims to follow such as chanting the name of Allah and keeping a fast in the month of Ramadan. Where Sufi practices differ from mainstream Islamic practices is in the degree of worship of God and the means employed to gain unity. Mainstream Islam is portrayed as a way of life that applies to all aspects of human existence. Islam is an egalitarian and practical religion that regulates the daily life of Muslims. Here Sufism diverges from Islamic tenets in that it focuses exclusively on devotion and reaching attainment with a renunciation of daily life.

Each Sufi order has evolved its own way to reach God which is known as tariqat. The rituals or Zikr combine Quranic chants with dancing and singing to induce a state of ecstasy which according to the masters leads to knowledge. The early forms resembled many practices of Hindu Yogis such as rejection of worldly life and the need for solitude to be closer to God. This life of abstention was called Zuhd and the practitioners stressed the virtues of patience, clemency, sincerity, and truthfulness. Others such as the Turkish whirling Dervishes used to sing and dance which was called as Samaa ’ to stimulate a state of Wajd (ecstasy) in an effort to realize unity with God. This use of dancing and music is a common Sufi practice across the various sects and other sects formulated newer forms of Sufism, each with its own tariqat to attain divine knowledge. Some Sufi saints claimed to have mystical experiences such as having the ability to see the unseen and perceiving multiple dimensions of reality. The ability to see the future, perform miracles (Karamat) has been attributed to many Sufi saints across the world. It was believed that the Sufi saints’ miraculous powers continued to stay with them even after death and remained resident in their graves ( Mazar ). Thus buildings of worship called Dargahs were built over the graves of Sufi saints where the faithful could come and pray. These Dargahs are credited with miraculous powers to heal the sick, clear the misfortunes of the needy and protect their faithful from invaders, and are spread over central Asia and the Indian subcontinent. The Dargahs attract thousand of followers both Muslim and non-Muslim.

The various forms of Sufism were initially practiced by individual Sufis. However, by about the sixth century, creeds began to develop with a band of followers and disciples. Thus, Iraq had the Ar-Rifaa’I and Egypt had the Al-Badawi and Ash-Shaathili . By the eleventh century, Sufism had spread to almost the entire Muslim world. In central Asia, the Naqshbandiya form of Sufism gained popularity and spread to most of Asia. Naqshbandiya Sufism became popular in the Indian Subcontinent where it gathered many followers. The reason why Sufism spread so rapidly was that it preached an Islam which “promoted tolerance and inter-religious cooperation, and never abandoned the inner life and the spiritual core for the sake of solely political activism” (Baran 2).

Sufism developed not only as a reaction to the extreme rigidity of Islamic orthodoxy but also as a reaction against corrupt Islamic rulers who used religion just to stamp their authority over the people. The Islamic orthodoxy disliked the Sufi movement because of their excessive devotion and use of methods not sanctioned by generally followed tenets of Islam. Political expediency arising out of the success of Western colonialism forced many Islamic rulers to have a tacit understanding with Sufi leaders to build opposition against colonial powers.

Sufism has an appreciable hold in the rural landscapes across Indonesia, Malaysia, India, Pakistan, Central Asia, and Turkey. The internet has played an important role in propagating the tenets of Sufism across the world. Even Western countries have many Sufi creeds developing within their boundaries. According to Ernst “the spectacular popularity of the poetry of the great Persian Sufi Jalaluddin Rumi, whose verse in modern English translation is said to be the best selling poetry in America” (4) shows its growing relevance in the West. The World’s largest Muslim nation, Indonesia, which follows a soft version of Islam, has seen a recent upsurge in interest in Sufism. This has resulted in many Islamic Studies centers such as the ‘Padepokan Thaha’ in Jakarta teaching Sufism to Jakarta’s well-heeled urban population. “Padepokan Thaha offers (among other things) tutelage in esoteric practices that have been carried by Sufi orders” (Howell 22).

The appeal of Sufism lies in its secular credentials. Unlike mainstream Islam, which has strict rules and injunctions against other religions, Sufism holds that the ways to God are many. The theological precepts of Sufism are syncretistic, allowing absorption of local customs and traditions into the basic body of Islamic theological works. Its output is intellectual and spiritual, which appeals to modern society, starved of spiritual and moral enlightenment in an environment of rank materialism. The global importance of Sufism lies in its ability to portray a softer face of Islam in a world dominated by concerns of growing Islamic fundamentalism and terrorism. In the years to come, the Sufi movement will play an increasingly cooperative role in preventing a ‘Clash of Civilizations’.

• As-Saleh, Saleh. “ Sufism Origin and Development .” 2005. Web.
• Baran,Zeyno. “Understanding Sufism and its Potential Role in US Policy.” 2004. The Nixon Centre.
• Ernst, Carl W. “Sufism, Islam, and Globalization in the Contemporary World: Methodological Reflections on a Changing Field of Study.” 2006. 4th Annual Victor Danner Memorial Lecture.
• Howell, Julia Day. “Repackaging Sufism in Urban Indonesia.” 2007. ISIM Review.
• Oxford University Press. The Oxford Companion to Philosophy. New York: Oxford University Press, 1995.
• Uždavinys, Algis. “ Sufism in the Light of Orientalism .” 2005. Research Institute of Culture, Philosophy, and Arts, Vilnius.
• Chicago (A-D)
• Chicago (N-B)

IvyPanda. (2021, October 14). The Origins and Development of Sufism. https://ivypanda.com/essays/the-origins-and-development-of-sufism/

"The Origins and Development of Sufism." IvyPanda , 14 Oct. 2021, ivypanda.com/essays/the-origins-and-development-of-sufism/.

IvyPanda . (2021) 'The Origins and Development of Sufism'. 14 October.

IvyPanda . 2021. "The Origins and Development of Sufism." October 14, 2021. https://ivypanda.com/essays/the-origins-and-development-of-sufism/.

1. IvyPanda . "The Origins and Development of Sufism." October 14, 2021. https://ivypanda.com/essays/the-origins-and-development-of-sufism/.

Bibliography

IvyPanda . "The Origins and Development of Sufism." October 14, 2021. https://ivypanda.com/essays/the-origins-and-development-of-sufism/.

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Sanyal on Aquil, 'Sufism and Society in Medieval India'

Raziuddin Aquil, ed. Sufism and Society in Medieval India. Debates in Indian History and Society Series. New Delhi: Oxford University Press, 2010. xxiv + 184 pp. $45.50 (cloth), ISBN 978-0-19-806444-2.

Reviewed by Usha Sanyal (Queens University of Charlotte) Published on H-Asia (November, 2011) Commissioned by Sumit Guha

The Role of Medieval Sufis in Converting Hindus

This is an interesting collection of essays on aspects of Sufism during the twelfth through eighteenth centuries by well-known scholars in the field, such as K. A. Nizami, J. M. S. Baljon, and Simon Digby, among others. All nine essays have been published previously. They are brought together here, along with an introductory essay by Raziuddin Aquil, the editor, as part of Oxford University Press’s Debates in Indian History and Society series. Thematically, many of the essays are concerned with the role of Sufis in the subcontinent in Islamization and conversion of Hindus to Islam, with the authors taking different stands on the issue. Subsidiary sets of issues relate to Sufis and their relation to the state and to possession of wealth and property, as well as relations between different Sufi orders and between Sufis and scholars of Islamic law (the ulama), language, and social class. One essay, by Richard M. Eaton, deals with the role of women’s songs in transmitting Sufi ideas to illiterate villagers in the seventeenth-century Deccan.

Aquil frames the primary concern of the book, namely, the roles that medieval Sufis played in the conversion of Hindus to Islam, in historiographic terms by focusing on the perspectives of the essay writers themselves. Broadly, Aquil sees three distinct scholarly positions: those whose “writings ... emphasize the pluralistic character of Indian society and the commendable role of Sufis in providing a practical framework for communal harmony” (essays by Nizami, S. A. A. Rizvi, and Carl W. Ernst, in Aquil’s view, belong in this group); those who adopt “a more empirically sustainable approach even while remaining committed to the idea of secularism and such other virtues expected from historians in Indian academia” (in this group, he places the contributions by Eaton, Digby, and Muzaffar Alam); and those who take “a Muslim separatist position” (the only example in the volume is the piece by Aziz Ahmad) (p. x). On the one hand, Aquil expresses strong disagreement with Ahmad, writing that he “offers a somewhat cynical interpretation marred by his separatist outlook, which, in turn, was influenced by the post-Partition Muslim predicament in the Indian subcontinent” (p. xv). On the other hand, Aquil feels that Nizami, for example, is prone to making broad generalizations, characterizing the ulama as “conservative and reactionary theologians,... [leaving] the Sufis to rise to the occasion, releasing ‘syncretic forces which liquidated social, ideological, and linguistic barriers’ between Hindus and Muslims for building a ‘common cultural outlook.’” In contrast, Aquil clearly esteems the work of those he terms “empiricist,” describing the essay by Alam, for example, as a “balanced and empirically dense argument on the question of community relations” (p. xvi). Seen in this light, the essays not only offer different perspectives on the roles of Sufis in medieval India, but also illustrate different academic approaches, over the past fifty years, to that history.

Four essays (by Nizami, Eaton, Ernst, and Digby) deal with Sufis of the Chishti order. Two others (by Ahmad and Rizvi) also do so, though more generally as part of an overview of Sufism in the medieval period. Why were the Chishtis so important? As Digby explains, the Chishtis rose to prominence during the Delhi Sultanate (1192-1398) in large part because they possessed the “historical advantage ... of ascendancy at a particular moment in the development of the capital city [Delhi] of a great kingdom” when “the ideologues and the writers”--namely, Amir Khusrau, Amir Hasan, and the historian Ziya al-Din Barani--expressed their allegiance to Nizam al-Din (d. 1325), and wrote about him in works that were widely disseminated and became very popular over time (p. 136). Without these panegyrists, Digby argues, the Chishtis would never have occupied center stage in Sultanate Delhi.

In this context, geography was key, given that Nizam al-Din’s Sufi hospice ( khanqah ) was located in Delhi, the capital city. Each Sufi shaikh claimed wilaya or spiritual authority over a specific territory. Claims to such authority, Digby writes, were “vigorously and actively pursued by shaikhs in Khurasan in the eleventh and twelfth centuries.... In the Delhi Sultanate this notion of the territorial wilayat of a Shaikh led, at the beginning of the fourteenth century, to the common identification of Shaikh Nizam-al-Din of the Chishti silsila [Sufi order] with the well-being and fortunes of the capital city of Delhi and the realm over which it held sway” (p. 126). Although these spiritual claims were contested by other Sufi orders, the ulama, and the sultans themselves, over time Nizam al-Din’s tomb-shrine in Delhi “permanently ... affected the historical consciousness of Muslims in the subcontinent and ... furthered the notion of a special position of the Chishti silsila in the establishment of the enduring Muslim presence in India” (p. 127). The status and significance of the other “great” Chishti masters--particularly that of Mu`in al-Din (d. 1230) of Ajmer, the founder of the order, but others as well--were magnified in order to support the legend of Nizam al-Din. Here again, geography was significant, for Ajmer was an outpost, a frontier, which, once associated with the Chishti founder, became central to the story of India’s Islamization.

As Aquil points out, many of the authors disagree about the Sufis’ role in converting the local population to Islam. Nizami argues that the Chishti sheikhs attracted low-caste Hindu converts in rural India, away from the centers of political power, by the force of their spirituality and egalitarianism. Focusing on the Chishti ideals of social service, nonpossession of material goods, pacifism and nonviolence, disassociation from the state, and refusal to accept grants of land, Nizami argues that “the early Chishti saints of India did not form a part of the Delhi Empire. They formed a world of their own. The contamination of court life could not touch their spiritual serenity and classless atmosphere” (p. 24).

Ahmad posits a series of transformations in the different orders’ attitudes toward Hinduism, “which begins with hostility, passes through a phase of co-existence and culminates in tolerance and understanding” (p. 47). However, the essay itself does not do a good job of illustrating this series of phases. While Ahmad does discuss differences between the attitudes of early Chishti Sufis and those who came after Nizam al-Din, his discussion of the Naqshbandi, Shattari, and Qadiri orders is rather static.

Rizvi’s essay is a brief overview of different historical epochs. Peaceful proselytization by Arab traders in Gujarat and Malabar, who married Hindu women and brought up their children as Muslims, was followed by political conquest by Muhammad bin Qasim in the eighth century and further conquests by subsequent sultanates. In general, the sultans concentrated on the tribal chieftains and Brahmins, hoping that converting them would lead to large-scale conversions at the local level. However, in Rizvi’s view, this “policy was not very successful because most of [the] converts apostatized” (p. 57). Only war captives, who had no choice in the matter, converted.

Rizvi includes an interesting discussion of Ismaili resistance to the raids and killings by Mahmud of Ghazni. He disagrees with historian Muhammad Habib that there was a “landslide in favour of the new faith” during Nizam al-Din’s era (p. 59). He also disagrees with Sir Thomas Arnold that Sufis were responsible for the “wholesale conversion” of Hindus, though Mu`in al-Din “converted a large number of Hindus, presumably low-caste ones” (pp. 59-60). But he continues: “The Chishti interest in the betterment of Hindus and of the untouchables among them as is claimed by modern Muslims, is a figment of their imagination” (p. 62). Indeed, apart from the mother of Farid al-Din (d. 1265) and Gisu Daraz (d. 1422), who engaged in conversion, Rizvi believes, none of the Chishti Sufis was interested in doing so. The state policy of conversion was terminated by Akbar in the sixteenth century.

Eaton’s essay maintains that part of the problem with understanding how conversion occurred in medieval India arises from the fact that historians have been looking at elite, esoteric forms of Sufi discourse, which were never meant to be widely disseminated in society at large. What sense could ordinary village folk, such as cotton carders and barbers, possibly make of “an abstract system of mystical stages and states requiring an immense degree of intellectual and spiritual discipline” (p. 70)? To understand how knowledge of Islamic precepts spread beyond the limited circle of Sufi initiates, Eaton looks at folk literature in the medieval Deccan. Short poems sung by women while doing household chores--spinning thread, grinding food grains, rocking a child to sleep--touch on elements of Sufi doctrine in simple terms, in the vernacular Dakkani spoken by everyone. “Devotion to God and respect for one’s pir ” [spiritual guide] are constant themes of this literature (p. 73). Eaton also shows how the process of Islamization was furthered by women’s visits to dargahs (Sufi tomb complexes) and by their concern with childbirth and fertility more generally. 

Ernst deals with the question of conversion with reference to the Chishtis of Khuldabad, in Maharashtra (not far from Aurangabad). Like Eaton, he too emphasizes the elite nature of Sufi discourse in malfuzat [anecdote collection] texts, among others. He notes that apart from the occasional mention of yogis, these texts make no mention of Hindus whatsoever. Hindus are only mentioned in a political context, which had no religious significance as far as Sufis were concerned. Ernst therefore concludes that although the medieval Sufis of Khuldabad lived in an Indian environment and adopted certain features of Indian culture, such as Indian poetry and the practice of eating pan , they lived in a world apart, one that was closed to most of the people around them. This argument is reminiscent of Nizami when he writes that the Sufis lived “in a world of their own,” though Ernst’s discussion is historically grounded in a way not found in Nizami (p. 24).

Three essays address other Sufi orders and periods: Yohannan Friedmann’s is excerpted from his larger study of Shaikh Ahmad Sirhindi (d. 1624), and argues that Sirhindi seldom talked about Hindus in his correspondence, indicating that he was indifferent to them. However, he was hostile to their participation in the Mughal government, and expressed these views forcefully in letters he wrote to Mughal officials. Baljon’s essay discusses Shah Wali Allah’s (d. 1762) views on the visitation of Sufi tomb-shrines, showing how these views changed over time. Because Shah Wali Allah had been brought up in a home where such visitation was common practice, he saw no objection to it initially. But in his middle years--influenced, Baljon writes, by the writings of Ibn Taimiyya (d. 1328)--he became more critical of the practice, and by the end of his life, he was sharply critical of it and of belief in the miraculous powers of dead Sufi pirs . But unlike Ibn Taimiyya, he never condemned the practice of visiting the Prophet’s grave in Medina.

Alam’s essay, the last in the book, deals with the complex relations between Muslims and Hindus in Awadh in the seventeenth and eighteenth centuries, exploring the economic and political relations between Rajputs, local zamindars, and Muslim gentry in the countryside. He highlights the importance of the Sufi concept of wahdat al-wujud (unity of being) in Awadh, particularly as seen through the life of a Qadiri soldier-Sufi, Sayyid Shah Abd al-Razzaq Bansawi, who founded a Qadiri hospice in Bansa, near Lucknow, in the eighteenth century. Bansawi had cordial relations with Hindus and malamatis (Sufis who flouted the sharia), among others, though he himself, Alam believes, adhered strictly to the limits of the sharia. In my view, the essay would have been stronger if the author had included direct source material to illustrate his many-sided arguments, and refrained from the use of such labels as “liberal,” “reconciliatory,” “syncretism,” and “resilient Islam” (pp. 163, 171). These characterizations often marred for me an otherwise fascinating topic.

Although this slim volume does a good job of illuminating academic discussion of the role of Indian Sufis in conversion during the twelfth through eighteenth centuries and particularly illustrates the importance of the Chishti order during the Sultanate period, I would critique the title Sufism and Society in Medieval India . The book’s overarching concern is to explore Hindu-Muslim relations, in particular efforts at the conversion of Hindus by Sufis after the Muslim conquest of India in the twelfth century. This is a much narrower lens than is implied by “Sufism and Society,” and one grounded in the contemporary, post-Partition politics of India and Pakistan. In a sense, then, it engages in the very dynamics that Aquil sees animating the work of some of the historians presented in the book. 

Printable Version: http://www.h-net.org/reviews/showpdf.php?id=32240

Citation: Usha Sanyal. Review of Aquil, Raziuddin, ed., Sufism and Society in Medieval India . H-Asia, H-Net Reviews. November, 2011. URL: http://www.h-net.org/reviews/showrev.php?id=32240

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Sufism: Meaning, Origin and Main Features of Sufism

Meaning of Sufism:

The philosophy and practices of Sufism may very aptly be stated in the words of Dr. Tara Chand,

“Sufism is a religion of intense devotion; Love is its manifestation, poetry, music and dance are the instruments of its worship and attaining oneness with God is its ideal.”

In other words, it implies that the ideal before an individual should be to be one with God. For the attainment of this ideal, intense devotion for God is needed in the individual. Devotion is reflected in love. This love for the Almighty is expressed through three fold activities on the part of the individual i.e. poetry of love towards God, music of love towards God and dance of love towards God.

image source: bokcenter.files.wordpress.com/2012/03/picture_20120326_sufisminislam.jpg

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Origin of Sufism:

It is generally believed that Sufism is derived from two Arabic words i.e. ‘Saf’ and ‘Suf. The word ‘Saf means a carpet. Since the Sufis meditated upon God on a carpet, Sufism took its birth i.e. pure people who meditated on a carpet.

The word ‘Sufi’ derives its name from another Arabic word ‘Suf which means wool. The Muslim saints who wore garments of coarse wool began to be called Sufi saints. The first epoch of Sufism is said to have begun in the seventh century A.D.

Sufism entered India in the 12th century with Muslim invaders and became popular in the 13th century.

Main Features of Sufism:

1. Sufism derives is inspiration from Islam. While the orthodox Muslims depend upon external conduct and blind observance of religious rituals, the Sufi saints seek inner purity.

2. According to Sufi saints, God is the beloved of the lover (‘Mashook”) i.e. the devotee and the devotee is eager to meet his beloved (God).

3. The Sufis think that love and devotion are the only means of reaching God.

4. Along with Prophet Muhammad, they also attach great importance to their ‘Murshid’ or ‘Pir’ (Guru).

5. Devotion is more important than fast (Roza) or prayer (Namaz)

6. Sufism does not believe in caste system.

7. Sufism emphasizes upon leading a simple life.

8. Sufi saints preached in Arabic, Persian and Urdu etc.

9. The Sufis were divided into 12 orders each under a mystic Sufi saint. Prominent Sufi Saints.

Khawja Moin-ud-Din Chisti (1143-1234 A.D.):

He came to India towards the close of the 12th century. Initially he stayed at Lahore. Then he moved to Delhi and finally settled at Ajmer. On account of his pious and simple life, people of different faiths looked upon him as their spiritual teacher.

He mixed freely with the lower classes of both Hindus and Muslims. He used to hold devotional musical gatherings. On account of his virtues of renunciation, meditation and selfless service, people from different parts of India came to his place at Ajmer.

His ‘dargah’ (tomb) at Ajmer (Ajmer Sharif) has become a place of pilgrimage for the Muslims as well as the Hindus. His devotees believe that by offering prayer at his tomb, their wishes (‘minit’) are fulfilled.

Baba Farid-ud-Din Ganj-i-Shakar (13th century):

His outlook was broad and humane. Some of his devotional verses are found in ‘Adi-Granth’ of the Sikhs. Thousands of his devotees visit his tomb at Faridkot in the Punjab.

Nizam-ud-Din Aulia (14th century):

He laid great stress on love as a means of the realization of God. He said, “O Muslims! I swear by God that he holds dear those who love Him for the sake of human beings and also those who love human beings for the sake of Him. This is the only way to love and adore Him.”

During his life time he was held in great esteem by several Sultans of Delhi as well as the general public.

He also used Hindi in his teachings.

His tomb at Nizam-ud-Din in Delhi has become a place of pilgrimage for both Muslims and Hindus.

Impact of Sufism:

Religions impact:

The efforts of Sufi saints helped to lessen religious fanaticism in India. Hindus in larger numbers became followers of Sufi saints. The tombs built after their death has continued to become places of worship for the Muslims as well as the Hindus. Their belief in unity of God helped to remove mutual differences.

Social Impact:

Their stress on social welfare led to the establishment of works of charitable nature i.e. opening of orphanages and women service centres. The efforts of Sufi saints helped to promote equality and lessen the evils of casteism. They also tried to infuse a spirit of piety and morality.

Political Impact:

Some of the renowned Sufi saints on account of their virtuous and saintly life motivated some of the Delhi Sultans to follow a liberal policy.

Cultural Impact:

The sacred places built in the memory of the Sufi saints clearly demonstrate the development of a new type of architecture. The Dargah’ of Khawaja Muin-ud-Din Chisti at Ajmer and the Tomb of Nizam-ud-Din Aulia at Delhi have a special place in architecture.

Sufi saints popularized devotional music and songs.

Several Sufi saints composed literary works in vernacular languages.

Amir Khusro, a disciple of Nizam-ud-Din Aulia, was a noted ‘guzzle’ writer. The poetry of Khusro was so full of sweetness that he was called ‘Tutiy-i-Hind. He is credited with more than 90 works on different subjects i.e. historical and romantic as well.

Related Articles:

• Bhakti Movement: Meaning, Features and Impact
• Study Notes on Sufism and Bhakti Movement
• Bhakti Movement: Meaning and Causes
• Bhakti Movement: Causes, Hindu Society and Features

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Sub-Categories:

GS-I: Medieval History

What is Sufism?

Features of the sufi movement in india, sufi orders, the importance of the sufi movement.

Prelims: History of India

Mains: India Culture-Salient aspects of Art Forms, Literature and Architecture from ancient to modern times

Sufism is a term used to refer to mystical religious ideas in Islam. It had evolved into a well-developed movement by the 11th century. 

• Sufis stress the importance of traversing the path of the Sufi pir, enabling one to establish a direct communion with the divine. 
• Fundamental to Sufism is God, man and the relation between them, which is Love.
• The Sufis were regarded as people who kept their hearts pure.
• The murid (disciple) passes through maqamat (various stages) in this process of experiencing communication with the divine.
• The Khanqah (the hospice) was the centre of activities of the various Sufi orders. The khanqah was led by a shaikh, pir or murshid (teacher) who lived with his murids (disciples).
• By the twelfth century, the Sufis were organised in silsilahs (orders). The word silsilah meant chain, signifying an unbreakable chain between the pir and the murid. 
• With the death of the pir, his tomb or shrine, the dargah became a centre for his disciples and followers.
• In the 10th century, Sufism spread across important regions of the Islamic empire. Iran, Khurasan, Transoxiana, Egypt, Syria and Baghdad were important Sufi centres.

The Sufi movement in India commenced in the 11th century A.D. The Sufi movement, as it emerged in India, the Sufi movement had the following features:

• The Sufis were organised in a number of different silsilahs (orders)
• Most of these orders were led by some prominent Sufi saint or pir. It was named after them and was followed by his disciples.
• The Sufis believed that for union with God, one needs a spiritual guru or Pir.
• The Sufi pirs lived in Khanqahs with their disciples
• The Khanqah (the hospice) was the centre of Sufi activities
• The Khanqahs emerged as important centres of learning which were different from madrasas, the centres of theology
• Many Sufis enjoyed the musical congregation or sama in their Khanqahs. A musical form called the qawwali developed during this period.
• The ziyarat, or pilgrimage to the tombs of the Sufi saints, soon emerged as an important form of ritual pilgrimage.
• Most of the Sufis believed in the performance of miracles. Almost all pirs were associated with the miracles performed by them.
• The different Sufi orders had diverse approaches to the matters of polity and state.

The Sufi orders are broadly divided into two: Ba-shara, that is, those who followed the Islamic Law and Be-shara, that is, those who were not bound by it. Both types prevailed in India.

The Sufi movement made a valuable contribution to Indian society. 

• Like the Bhakti saints who were engaged in breaking down the barriers within Hinduism, the Sufis too infused a new liberal outlook within Islam.
• He opined that all beings are essentially one. Different religions were identical. This doctrine gained popularity in India.
• There was also much exchange of ideas between the Sufis and Indian yogis. In fact, the hatha-yoga treatise Amrita Kunda was translated into Arabic and Persian.
• Nizamuddin Auliya was famous for distributing gifts amongst the needy irrespective of religion or caste.
• According to the Sufis, the highest form of devotion to God was the service of mankind.
• They treated Hindus and Muslims alike. Amir Khusrau said, “Though the Hindu is not like me in religion, he believes in the same things that I do”.
• The Sufi movement encouraged equality and brotherhood. In fact, The Islamic emphasis upon equality was respected far more by the Sufis than by the ulema.
• The Orthodox attacked the doctrines of the Sufis. The Sufis also denounced the ulema .
• The Sufi saints tried to bring about social reforms too.
• Like the Bhakti saints, the Sufi saints contributed significantly to the growth of rich regional literature. 
• Baba Farid recommended the use of Punjabi for religious writings. 
• Shaikh Hamiduddin, before him, wrote in Hindawi. His verses are the best examples of early Hindawi translations of Persian mystical poetry. 
• Syed Gesu Daraz was the first writer of Deccani Hindi. He found Hindi more expressive than Persian to explain mysticism.
• Many Sufi works were also written in Bengali.
• Khusrau took pride in being an Indian and looked at the history and culture of Hindustan as a part of his own tradition.
• He wrote verses in Hindi (Hindawi) and employed the Persian metre in Hindi. 
• He created a new style called sabaq-i-hindi.

 Previous Year Questions (PYQs)

Q) Sufis and medieval mystic saints failed to modify either the religious ideas and practices or the outward structure of Hindu / Muslim societies to any appreciable extent. Comment. (2014)

Q) With reference to the religious history of medieval India, the Sufi mystics were known to pursue which of the following practices? 

1. Meditation and control of breath.

2. Severe ascetic exercises in a lonely place. 

3. Recitation of holy songs to arouse a state of ecstasy in their audience 

Select the correct answer using the codes given below: 

(a) 1 and 2 only

(b) 2 and 3 only

(d) 1, 2 and 3

Frequently Asked Questions (FAQs)

Q) is sufism yet another religion.

Sufism may be best described as Islamic mysticism or asceticism, which through belief and practice, helps Muslims attain nearness to God by way of direct personal experience of God.

Q) Who was the Sufi saint during Akbar?

Salim Chishti was a Sufi saint of the Chishti Order during the Mughal Empire in India. The Mughal Emperor Akbar came to Chishti's home in Sikri to ask him to pray for a male heir to the throne.

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Hindi Essay (Hindi Nibandh) | 100 विषयों पर हिंदी निबंध लेखन – Essays in Hindi on 100 Topics

हिंदी निबंध: हिंदी हमारी राष्ट्रीय भाषा है। हमारे हिंदी भाषा कौशल को सीखना और सुधारना भारत के अधिकांश स्थानों में सेवा करने के लिए बहुत महत्वपूर्ण है। स्कूली दिनों से ही हम हिंदी भाषा सीखते थे। कुछ स्कूल और कॉलेज हिंदी के अतिरिक्त बोर्ड और निबंध बोर्ड में निबंध लेखन का आयोजन करते हैं, छात्रों को बोर्ड परीक्षा में हिंदी निबंध लिखने की आवश्यकता होती है।

निबंध – Nibandh In Hindi – Hindi Essay Topics

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• मेरा प्रिय खेल-क्रिकेट पर निबंध – (My Favorite Game Cricket Essay)
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• कंप्यूटर की उपयोगिता पर निबंध – (Computer Ki Upyogita Essay)
• कंप्यूटर शिक्षा पर निबंध – (Computer Education Essay)
• कंप्यूटर के लाभ पर निबंध – (Computer Ke Labh Essay)
• इंटरनेट पर निबंध – (Internet Essay)
• विज्ञान: वरदान या अभिशाप पर निबंध – (Science Essay)
• शिक्षा का गिरता स्तर पर निबंध – (Falling Price Level Of Education Essay)
• विज्ञान के गुण और दोष पर निबंध – (Advantages And Disadvantages Of Science Essay)
• विद्यालय में स्वास्थ्य शिक्षा निबंध – (Health Education Essay)
• विद्यालय का वार्षिकोत्सव पर निबंध – (Anniversary Of The School Essay)
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• विज्ञान के चमत्कार पर निबंध (Wonder Of Science Essay in Hindi)
• विकास पथ पर भारत निबंध – (Development Of India Essay)
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• मोबाइल फोन पर निबंध (Mobile Phone Essay)
• मेरी अविस्मरणीय यात्रा पर निबंध – (My Unforgettable Trip Essay)
• मंगल मिशन (मॉम) पर निबंध – (Mars Mission Essay)
• विज्ञान की अद्भुत खोज कंप्यूटर पर निबंध – (Vigyan Ki Khoj Kampyootar Essay)
• भारत का उज्जवल भविष्य पर निबंध – (Freedom Is Our Birthright Essay)
• सारे जहाँ से अच्छा हिंदुस्तान हमारा निबंध इन हिंदी – (Sare Jahan Se Achha Hindustan Hamara Essay)
• डिजिटल इंडिया पर निबंध (Essay on Digital India)
• भारतीय संस्कृति पर निबंध – (India Culture Essay)
• राष्ट्रभाषा हिन्दी निबंध – (National Language Hindi Essay)
• भारत में जल संकट निबंध – (Water Crisis In India Essay)
• कौशल विकास योजना पर निबंध – (Skill India Essay)
• हमारा प्यारा भारत वर्ष पर निबंध – (Mera Pyara Bharat Varsh Essay)
• अनेकता में एकता : भारत की विशेषता – (Unity In Diversity Essay)
• महंगाई की समस्या पर निबन्ध – (Problem Of Inflation Essay)
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• आरक्षण : देश के लिए वरदान या अभिशाप निबंध – (Reservation System Essay)
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• आधुनिक नारी पर निबंध – (Modern Women Essay)
• भारतीय समाज में नारी का स्थान निबंध – (Women’s Role In Modern Society Essay)
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• सड़क सुरक्षा पर निबंध (Road Safety Essay in Hindi)
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• अनुशासन पर निबंध (Discipline Essay)
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• ग्लोबल वार्मिंग पर निबंध – (Global Warming Essay)
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• प्रदूषण की समस्या और समाधान पर लघु निबंध – (Pollution Problem And Solution Essay)
• प्रकृति संरक्षण पर निबंध (Conservation of Nature Essay In Hindi)
• वन जीवन का आधार निबंध – (Forest Essay)
• पर्यावरण बचाओ पर निबंध (Environment Essay)
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• प्रकृति निबंध – (Nature Essay In Hindi)
• वर्षा ऋतु पर निबंध – (Rainy Season Essay)
• वसंत ऋतु पर निबंध – (Spring Season Essay)
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• स्वास्थ्य ही धन है पर निबंध – (Health Is Wealth Essay)
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• मेरी प्रिय पुस्तक पर निबंध – (My Favorite Book Essay)
• कबीरदास पर निबन्ध – (Kabirdas Essay)

इसलिए, यह जानना और समझना बहुत महत्वपूर्ण है कि विषय के बारे में संक्षिप्त और कुरकुरा लाइनों के साथ एक आदर्श हिंदी निबन्ध कैसे लिखें। साथ ही, कक्षा 1 से 10 तक के छात्र उदाहरणों के साथ इस पृष्ठ से विभिन्न हिंदी निबंध विषय पा सकते हैं। तो, छात्र आसानी से स्कूल और प्रतियोगी परीक्षाओं के लिए हिंदी में निबन्ध कैसे लिखें, इसकी तैयारी कर सकते हैं। इसके अलावा, आप हिंदी निबंध लेखन की संरचना, हिंदी में एक प्रभावी निबंध लिखने के लिए टिप्स आदि के बारे में कुछ विस्तृत जानकारी भी प्राप्त कर सकते हैं। ठीक है, आइए हिंदी निबन्ध के विवरण में गोता लगाएँ।

हिंदी निबंध लेखन – स्कूल और प्रतियोगी परीक्षाओं के लिए हिंदी में निबन्ध कैसे लिखें?

प्रभावी निबंध लिखने के लिए उस विषय के बारे में बहुत अभ्यास और गहन ज्ञान की आवश्यकता होती है जिसे आपने निबंध लेखन प्रतियोगिता या बोर्ड परीक्षा के लिए चुना है। छात्रों को वर्तमान में हो रही स्थितियों और हिंदी में निबंध लिखने से पहले विषय के बारे में कुछ महत्वपूर्ण बिंदुओं के बारे में जानना चाहिए। हिंदी में पावरफुल निबन्ध लिखने के लिए सभी को कुछ प्रमुख नियमों और युक्तियों का पालन करना होगा।

हिंदी निबन्ध लिखने के लिए आप सभी को जो प्राथमिक कदम उठाने चाहिए उनमें से एक सही विषय का चयन करना है। इस स्थिति में आपकी सहायता करने के लिए, हमने सभी प्रकार के हिंदी निबंध विषयों पर शोध किया है और नीचे सूचीबद्ध किया है। एक बार जब हम सही विषय चुन लेते हैं तो विषय के बारे में सभी सामान्य और तथ्यों को एकत्र करते हैं और अपने पाठकों को संलग्न करने के लिए उन्हें अपने निबंध में लिखते हैं।

तथ्य आपके पाठकों को अंत तक आपके निबंध से चिपके रहेंगे। इसलिए, हिंदी में एक निबंध लिखते समय मुख्य बिंदुओं पर ध्यान केंद्रित करें और किसी प्रतियोगिता या बोर्ड या प्रतिस्पर्धी जैसी परीक्षाओं में अच्छा स्कोर करें। ये हिंदी निबंध विषय पहली कक्षा से 10 वीं कक्षा तक के सभी कक्षा के छात्रों के लिए उपयोगी हैं। तो, उनका सही ढंग से उपयोग करें और हिंदी भाषा में एक परिपूर्ण निबंध बनाएं।

हिंदी भाषा में दीर्घ और लघु निबंध विषयों की सूची

हिंदी निबन्ध विषयों और उदाहरणों की निम्न सूची को विभिन्न श्रेणियों में विभाजित किया गया है जैसे कि प्रौद्योगिकी, पर्यावरण, सामान्य चीजें, अवसर, खेल, खेल, स्कूली शिक्षा, और बहुत कुछ। बस अपने पसंदीदा हिंदी निबंध विषयों पर क्लिक करें और विषय पर निबंध के लघु और लंबे रूपों के साथ विषय के बारे में पूरी जानकारी आसानी से प्राप्त करें।

विषय के बारे में समग्र जानकारी एकत्रित करने के बाद, अपनी लाइनें लागू करने का समय और हिंदी में एक प्रभावी निबन्ध लिखने के लिए। यहाँ प्रचलित सभी विषयों की जाँच करें और किसी भी प्रकार की प्रतियोगिताओं या परीक्षाओं का प्रयास करने से पहले जितना संभव हो उतना अभ्यास करें।

हिंदी निबंधों की संरचना

उपरोक्त छवि आपको हिंदी निबन्ध की संरचना के बारे में प्रदर्शित करती है और आपको निबन्ध को हिन्दी में प्रभावी ढंग से रचने के बारे में कुछ विचार देती है। यदि आप स्कूल या कॉलेजों में निबंध लेखन प्रतियोगिता में किसी भी विषय को लिखते समय निबंध के इन हिस्सों का पालन करते हैं तो आप निश्चित रूप से इसमें पुरस्कार जीतेंगे।

इस संरचना को बनाए रखने से निबंध विषयों का अभ्यास करने से छात्रों को विषय पर ध्यान केंद्रित करने और विषय के बारे में छोटी और कुरकुरी लाइनें लिखने में मदद मिलती है। इसलिए, यहां संकलित सूची में से अपने पसंदीदा या दिलचस्प निबंध विषय को हिंदी में चुनें और निबंध की इस मूल संरचना का अनुसरण करके एक निबंध लिखें।

हिंदी में एक सही निबंध लिखने के लिए याद रखने वाले मुख्य बिंदु

अपने पाठकों को अपने हिंदी निबंधों के साथ संलग्न करने के लिए, आपको हिंदी में एक प्रभावी निबंध लिखते समय कुछ सामान्य नियमों का पालन करना चाहिए। कुछ युक्तियाँ और नियम इस प्रकार हैं:

• अपना हिंदी निबंध विषय / विषय दिए गए विकल्पों में से समझदारी से चुनें।
• अब उन सभी बिंदुओं को याद करें, जो निबंध लिखने शुरू करने से पहले विषय के बारे में एक विचार रखते हैं।
• पहला भाग: परिचय
• दूसरा भाग: विषय का शारीरिक / विस्तार विवरण
• तीसरा भाग: निष्कर्ष / अंतिम शब्द
• एक निबंध लिखते समय सुनिश्चित करें कि आप एक सरल भाषा और शब्दों का उपयोग करते हैं जो विषय के अनुकूल हैं और एक बात याद रखें, वाक्यों को जटिल न बनाएं,
• जानकारी के हर नए टुकड़े के लिए निबंध लेखन के दौरान एक नए पैराग्राफ के साथ इसे शुरू करें।
• अपने पाठकों को आकर्षित करने या उत्साहित करने के लिए जहाँ कहीं भी संभव हो, कुछ मुहावरे या कविताएँ जोड़ें और अपने हिंदी निबंध के साथ संलग्न रहें।
• विषय या विषय को बीच में या निबंध में जारी रखने से न चूकें।
• यदि आप संक्षेप में हिंदी निबंध लिख रहे हैं तो इसे 200-250 शब्दों में समाप्त किया जाना चाहिए। यदि यह लंबा है, तो इसे 400-500 शब्दों में समाप्त करें।
• महत्वपूर्ण हिंदी निबंध विषयों का अभ्यास करते समय इन सभी युक्तियों और बिंदुओं को ध्यान में रखते हुए, आप निश्चित रूप से किसी भी प्रतियोगी परीक्षाओं में कुरकुरा और सही निबंध लिख सकते हैं या फिर सीबीएसई, आईसीएसई जैसी बोर्ड परीक्षाओं में।

हिंदी निबंध लेखन पर अक्सर पूछे जाने वाले प्रश्न

1. मैं अपने हिंदी निबंध लेखन कौशल में सुधार कैसे कर सकता हूं? अपने हिंदी निबंध लेखन कौशल में सुधार करने के सर्वोत्तम तरीकों में से एक किताबों और समाचार पत्रों को पढ़ना और हिंदी में कुछ जानकारीपूर्ण श्रृंखलाओं को देखना है। ये चीजें आपकी हिंदी शब्दावली में वृद्धि करेंगी और आपको हिंदी में एक प्रेरक निबंध लिखने में मदद करेंगी।

2. CBSE, ICSE बोर्ड परीक्षा के लिए हिंदी निबंध लिखने में कितना समय देना चाहिए? हिंदी बोर्ड परीक्षा में एक प्रभावी निबंध लिखने पर 20-30 का खर्च पर्याप्त है। क्योंकि परीक्षा हॉल में हर मिनट बहुत महत्वपूर्ण है। इसलिए, सभी वर्गों के लिए समय बनाए रखना महत्वपूर्ण है। परीक्षा से पहले सभी हिंदी निबन्ध विषयों से पहले अभ्यास करें और परीक्षा में निबंध लेखन पर खर्च करने का समय निर्धारित करें।

3. हिंदी में निबंध के लिए 200-250 शब्द पर्याप्त हैं? 200-250 शब्दों वाले हिंदी निबंध किसी भी स्थिति के लिए बहुत अधिक हैं। इसके अलावा, पाठक केवल आसानी से पढ़ने और उनसे जुड़ने के लिए लघु निबंधों में अधिक रुचि दिखाते हैं।

4. मुझे छात्रों के लिए सर्वश्रेष्ठ औपचारिक और अनौपचारिक हिंदी निबंध विषय कहां मिल सकते हैं? आप हमारे पेज से कक्षा 1 से 10 तक के छात्रों के लिए हिंदी में विभिन्न सामान्य और विशिष्ट प्रकार के निबंध विषय प्राप्त कर सकते हैं। आप स्कूलों और कॉलेजों में प्रतियोगिताओं, परीक्षाओं और भाषणों के लिए हिंदी में इन छोटे और लंबे निबंधों का उपयोग कर सकते हैं।

5. हिंदी परीक्षाओं में प्रभावशाली निबंध लिखने के कुछ तरीके क्या हैं? हिंदी में प्रभावी और प्रभावशाली निबंध लिखने के लिए, किसी को इसमें शानदार तरीके से काम करना चाहिए। उसके लिए, आपको इन बिंदुओं का पालन करना चाहिए और सभी प्रकार की परीक्षाओं में एक परिपूर्ण हिंदी निबंध की रचना करनी चाहिए:

• एक पंच-लाइन की शुरुआत।
• बहुत सारे विशेषणों का उपयोग करें।
• रचनात्मक सोचें।
• कठिन शब्दों के प्रयोग से बचें।
• आंकड़े, वास्तविक समय के उदाहरण, प्रलेखित जानकारी दें।
• सिफारिशों के साथ निष्कर्ष निकालें।
• निष्कर्ष के साथ पंचलाइन को जोड़ना।

निष्कर्ष हमने एक टीम के रूप में हिंदी निबन्ध विषय पर पूरी तरह से शोध किया और इस पृष्ठ पर कुछ मुख्य महत्वपूर्ण विषयों को सूचीबद्ध किया। हमने इन हिंदी निबंध लेखन विषयों को उन छात्रों के लिए एकत्र किया है जो निबंध प्रतियोगिता या प्रतियोगी या बोर्ड परीक्षाओं में भाग ले रहे हैं। तो, हम आशा करते हैं कि आपको यहाँ पर सूची से हिंदी में अपना आवश्यक निबंध विषय मिल गया होगा।

यदि आपको हिंदी भाषा पर निबंध के बारे में अधिक जानकारी की आवश्यकता है, तो संरचना, हिंदी में निबन्ध लेखन के लिए टिप्स, हमारी साइट LearnCram.com पर जाएँ। इसके अलावा, आप हमारी वेबसाइट से अंग्रेजी में एक प्रभावी निबंध लेखन विषय प्राप्त कर सकते हैं, इसलिए इसे अंग्रेजी और हिंदी निबंध विषयों पर अपडेट प्राप्त करने के लिए बुकमार्क करें।