Assignment

Title : Sufi activates in medieval Bengal and their influences on Society, Religion and Politics

One of the major factors of Islam impacting the subcontinent as well as creating predominantly
Muslim influence in Bangladesh was the spiritual and humane influence of Sufism during the
medieval period. they influence of the enlightened Sufis who devoted their major efforts to
developing the spiritual dimensions of the Bengali minds.

The word Sufi is derived from the Arabic word 'safa' meaning purity. Sufism worked for
purification of the human soul (nafs) by cleansing the spiritual heart (qalb) to give it a mirror-
like transparency for the reflection of Almighty's love (Ishq). As one of the mystic corollaries of
Islam, Sufism helped illuminate the spirit (ruh) by emptying it of egoist drives and filling it with
Allah's attributes (Zekr), and also to complete the journey of life with absolute purification.
The earliest record of Sufism in Bengal goes back to 11th century AD in connection with the
continuation of Sufism in northern India. Shah Sultan Rumi was the first Sufi to come to Bengal,
when he came to Mymensingh in 1053 AD. Subsequently, Baba Adam Shah Shahid came to
Dhaka in 1119 AD and Shayekh Jalaluddin Tabrizi, more popularly known as Hazrat Shah Jalal,
arrived in Sylhet in 1225 AD. The list of names is a lengthy one. From 1200-1500 AD Sufism
attained its 'Golden Age' in Bengal, being influenced by the diverse Sufi orders of Qadiriya,
Chistia, Naksbandia, Suhrawardiya, Mujaddedia etc.
During this period the Sufis of northern India, especially Hazrat Khawja Muinuddin Chisti and
Khawja Bahauddin, sent their deputies to Bengal as torch-bearers of the Islamic faith. In Akbar's
reign many religious teachers, including Mujaddid Alf Sani, were sent to this province, where
they continued preaching their faith -- Islam -- among non-believers.
The noble intention of preaching Islam was the main factor which drove them to leave their
hearth and home for Bengal. They came to Bengal, often alone, and preached Islam in the
secluded areas throughout their lives under unfavourable circumstances. The earliest Sufi
attempts at religious conversion began in the very hostile environment maintained by the
orthodox Sena rulers.

Religion: Sufi masters taught monotheism (the oneness of Allah), the teachings of Holy Quran
and the Hadith to their followers. Before the advent of the Sufis, most of the local population
was either Hindu or Buddhist. Sufis were able to convert many of them to Islam by preaching
about the magnanimity of the religion and the essence of love, brotherhood and equality. The
indomitable zeal and uncommon piety of the Sufis, and the wide belief that they could perform
miracles were the prime causes of the success of the Sufi mission in Bengal. Their zeal was so
great that it could not be curbed or checked by the atrocities of the ruling monarchs.
They were: (i) repenting for misdeeds and emptying of self-orientation; (ii) living simple lives;
(iii) focusing on the sovereignty and accessibility of God; (iv) taking vow to possess nothing
other than what is needed as daily necessities; (v) practicing self-discipline; (vi) being grateful
for the mercies of God; (vii) fearing God; (viii) acquiring and filling by Divine nature; (ix) being
content with one's spiritual stature; and (x) submitting to the Divine Will.

Sufis led a very pious and simple life and sacrificed comfort and pleasures, cut off all kinds of
worldly bonds, and dedicated their lives to the cause of Islam and for the service of humanity.
Their way of living attracted many people to follow suit. Permanent establishment of Muslim
rule in Bengal and the liberal and munificent patronage extended to the Sufis by the sultans were
the other causes that contributed to the success of the Sufi ideals in Bengal. 

At the time when Sufis came over to Bengal, Buddhism and Hinduism were the two prominent
religions. During the time of the Pala rule, Buddhism was the state religion. After the decimation
of the Buddhist kingdom, the followers of Buddhism were suppressed and oppressed by
orthodox Hindu kings and many of them were forced back to the fold of lower caste Hinduism.
At this critical juncture, Sufism provided them a shelter for their spiritual survival.
While the social and religious condition of the people was caste divided, the Sufis came here
carrying with them the egalitarian message of Islam. Because of their strong belief in Allah, and
theoretical and practical teachings of universal brotherhood, Sufis could easily satisfy the
spiritual cravings of the masses. The activities of the Sufis and their inherent qualities made them
familiar to the masses, who were already groaning under social tyranny and suffering from the
agony of spiritual yearnings of the soul. They gathered around the saintly preachers known as
Sufis and readily left their old faith and took up the new one.

The Sufis did not make any distinction between a convert Muslim and a born Muslim. Their
khankas were opened for everyone. They offered the masses a golden opportunity to raise their
social status and to satisfy their hearts by the adoption of a simple and easily understandable
creed like Islam.
society influence: Sufism not only helped in the spread of Islam in Bengal, but also contributed
to the eventual creation of a Muslim society in Bangladesh. Apart from the religiosity, the
influence of the Sufis became attached to popular Bengali culture by the confluence of
the murshidi, marfati and baul songs, and gazir gan. Many of the Sufi preachers became so
renowned in different parts of Bangladesh that their tombs are still respected and visited as holy
shrines by people from all walks of life.

Migrant Sufis introduced Islam to Bengal in the 12th century, during the Buddhist Pala Empire.
Hinduism was also widespread in Bengal at the time, with some local rulers being explicitly
Brahmanic despite being ruled by Buddhists.[3] Bengal was also likely home to indigenous folk
religions not bound by Buddhist, Brahmanic or Islamic orthodoxy; the 14th century account of
Ibn Battuta describes the subjects of Fakhruddin Mubarak Shah in Sylhet as "[n]oted for their
devotion to and practice of magic and witchcraft"