Nivethithaa.

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HISTORY
Tutorial 1
Bhakti and Sufi movement.

Introduction:

India is a land of diversities which comprises religions like Hinduism, Islam, Christianity,
Buddhism and so on. During the medieval period there came some socio- religious movements
which was accepted by large masses as it have promoted common good of the society. Those socio-
religious movements were popularly known as Bhakti and Sufi movement. The two movements
brought a new form of religious expression amongst Muslims and Hindus. These movements were
emerged in some parts of India and were spread all over the country. Let’s see about Bhakti and Sufi
movement and its prevalence in South India.

Bhakti movement:

Bhakti movement was first originated in South India which was then spread to North India.
This movement was flourished between 6th and 9th centuries A.D. Sankaracharya is considered as the
‘Father of Bhakti movement’. The Bhakti saints transformed Hinduism by introducing devotion or
bhakti as the means to attain God. Ramanuja in the South, Jaidev and Chaitanya in Bengal,
Ramanand and Kabir in U.P, Namdev, Ramdas, Tukaram in Maharashtra and Nanak in Punjab are
some of the bhakti saints. They believed in the unity of God, and they regarded true devotion
‘Bhakti’ as means of attaining God. They denounced caste-system, idol worship and pilgrimages.
This growth of this movement was partly due to the necessity to meet the challenges thrown by
Buddhism and Jainism, which denied the authority of Vedas and the existence of God.

In Southern India the Bhakti movement was vigorously and dynamically spread by the
Vaishnavites and Shaivites. The Vaishnava saints were known as Alvars and the Shaiva saints were
known as Nayanmars. These saints promoted the bhakti movement in the regional languages of the
common people. Primarily the promotion was done in Sanskrit only. But many people could
understand it. So the saints preached in regional languages which could be easily understood by all
the people. There were development in literature and music. Books like Nalayiradhivya prabandam,
Thirumandiram were written by poets.
 Due to the emergence of this movement there were several changes in the society and the
behaviour of the people. One of the most important impacts of this movement was that the followers
rejected caste discrimination and treated everyone equally. More importance was placed on the status
of the women and they were given respect. We can also see some women Bhakti saints like
Meerabai, Andal, Karaikkal ammaiyar, Atukuri Molla and Muktabai. Even the practice of ‘sati’
found a setback. The movement aroused awakening among the Hindus and Muslims regarding the
futility of ritualism and superstitions. It emphasized people to earn wealth through hard work and
honest means. It encouraged people to give charity to the poor and needy.

Sufi movement:

Sufism, known as tasawwuf in the Arabic-speaking world, is a form of Islamic mysticism that
emphasizes introspection and spiritual closeness with God. It is generally believed that Sufism is
derived from two Arabic words i.e. ‘Saf’ and ‘Suf. Its origin is from Persia. Sufism derives its
inspiration from Islam. But most of the orthodox Muslims didn’t accept Sufism as some of their
principles were opposite to Islam. Sufis thought that the only means to attain the god is love and
devotion. The core principle of Sufism is “Darik-i-Duniya” which means universal brotherhood.
Khawja Moin-ud-Din Chisti, Baba Farid-ud-Din Ganj-i-Shakar, Nizam-ud-Din Aulia are some of the
important Sufi saints. According to Abul Fazal there were 14 orders in Mughal period. In that the
Chisthi Silsilsa, the Suhravardhi Silsila, Shattari Silsila and the Qadri Silsila are the most impoprtant
Silsilas.

Sufism entered India in the 12th century and became popular in the 13th century. It is believed
that a Sufi saint from Egypt named Naruddin came to the South India and spread Sufism from
Rakshasaabhuvan and Dongaon. In 13th century two other Sufi saints namely Jalal-ud-din Ganj Rava
and Momin Arif came to the South India to spread Sufism. The Tazkir-i-Auliya-i-Dakhan written by
Abdur Zabbar Malkapuri gives us to understand that in medieval South India there flourished about
350 Sufi saints and that Burhanpur, Aurangabad, Hyderabad, Gulbarga, Bidar and Bijapur were
some of the famous South Indian Muslim religious centres. 1 Many new Sufi centers were emerged in
coastal regions as well as central parts of Tamil country.

Like Bhakti saints, Sufis also believed in one god. They believed that love and affection are
the only means to reach the god. Women were given importance. There were developments in
literature. They stressed the importance of annihilation in seeking god. Earlier most of the India
Islam texts were only in Arabic and Persian. But, after this movement they were translated and
composed in common languages of people. There was active role in politics. The Sub – continent
Sufi orders embraced local traditions from ascetics belonging to other religions. Inter religious

1
K.N. Chitnis, Socio- Economic History of Medieval India, M/s Atlantic Publishers and Distributors (P) Ltd., New Delhi, 2002.
 dialogues were held.2 The Sufi saints played an important role in the Indian Contemporary Society.
The Arabian trade influenced them to settle in the coastal parts of India. Due to their preachings,
there were many religious, social and political changes that had taken place. Therefore Sufism had a
great impact in the Contemporary India.

Similarities of the both:

Both the movements said that god’s existence could be experienced under a guru’s guidance
and a priest is not required to feel the god’s presence. Both the movements opposed casteism and
criticised rituals and superstitious belief. The saints of both the movement preached their teachings in
local languages. More than this both the movements believed in universal brotherhood and equality.

Conclusion:

The Sufi and Bhakti Movement moderated and simplified religion and established unity,
peace, harmony and brotherhood in the country. They worked for spiritual progress and served
mankind of the world.

2
M. Michael Hamilton (2007), Lost History: The Enduring Legacy of Muslim Scientist Thinkers, Artist, Washington, p. 7.