The Advent and Early History of Sufi Movement in Bihar

Mohammad Rijban Ansari

Research Scholar

Department of Islamic Studies

Aligarh Muslim University, Aligarh 202002

mrizwanamu@gmail.com

+918445359124

Introduction

Bihar is one of the Indian states, which has played a prominent role in the promotion of Persian
language and literature in India. The developmental role played in the arena of culture was
carried on by Persian poets, writers and Sufis. It is quite remarkable that this particular region
gave to world not only noble thinkers, reformers and humanists as Gautam Buddha, Mahavir and
Ashoka but also great Sufi Saints like Makhdoom Sharfuddin Yahya Maneri, Sultan Ahmad
Chirmposh, Muzaffar Shams Balkhi and many others.

Bihar has been one of the earliest places in India where Muslim Sufi saints had settled. The most
important of all the Sufi orders in Bihar, however, was the Suhrawardiya, particularly its sub-
section, the Firdausiya Silsilah. One of its most celebrated Sufi Saints was Sharafuddin Ahmad.
He was born in Maner in 1262 and died in Biharsharif in 1377. The other important Sufi orders
in Bihar are as follows: Chistiya, Suhrawardiya, Qadiriya, Firdausiya, Shattariya and Madariya
etc.

Sufi Movements in Bihar

The advent of Sufi movement in Bihar and its adjoining areas also led to the mushrooming of
Mosques and Khanqahs of eminent Sufi Saints and preachers. These became centers of spiritual
education in Islam. In fact a number of Khanqahs and Tombs of Sufi Saints bear the testimony of

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it. Sufi movement in Bihar is still a thriving tradition and many important Sufi centers still
continue to flourish.

It is true to say that Sufi Saints had arrived in India and Bihar even before the Turkish conquest.
At first some independent Sufi Saints came and settled in India and also in Bihar. Moplahs of the
south coast were converted to Islam by the disciples of Malik bin Dinar (d.744), Dudwalas and
Pinjaras of Gujarat by Al-Hallaj (d.921), Labbes of Trichinopoly by Nithar Shah (d.1039),
Memons of Cutch by Yusuf al Din Sindhi, Daudpotas of Sindh and Baluchistan by Qaramite
missionaries of Sind, the Bohras of Gujarat by Ismaili missionaries like Nur Satgar. The tomb of
Imam Nasiruddin at Jalandhar bears the year of his death as 945. Similarly a tomb of another
Sufi named at Khadar reported to be existed in Dacca. Al-Khadar died in 951 C.E., In 975 C.E.
Abu Ishaq of Gazrun appointed Saifuddin Gazruni (962-1007), a young boy of seventeen years
as his Khalifah and asked him to go to India for the spread of his own creed. He came to Ismaili
Kingdom of Multan and settled at Uch. He remained there till his death in 1007 C.E. Another
Sufi was Sayyid Ismail who belonged to noble Sayyid family of Bukhara. He arrived India about
the year 1005 C.E. and settled at Lahore under Hindu Rule. Shah Sultan Rumi reached India in
the second half of the eleventh century, and settled in Bengal with his religious preceptor Sayyid
Shah Surkh Khul Antiah in the year 445 A.H./1053 C.E.1

Another important early Sufi Saint was Ali al Hujweri commonly known as Data Ganj Bakhsh
Lahori, the celebrated author of Kashful Mahjub, who, after visiting many Muslim countries
reached India in the later part of his life and settled at Lahore where he died in
465A.H./1072C.E. Ali al Hujweri is reported to have converted Ray Raju a Hindu general of the
Ghaznawids to Islam. Yusuf Gardezi worked in Multan and settled there in 1152C.E. Some other
early Sufis in India were, Mir Husain Zanjari, Ahmed Tokhta Lahori (d.1205C.E.), Yaqub Sadar
Diwan Lahori (d.1208C.E.), and Azizuddin Makki Lahori (d.1215C.E.). Tokhta Lahori reached
Lahore from Tirmiz via Kech and Makran, Sayyid Ahmed Ilyas Lakhi Data or Sakhi Sarwar of
Mulatn, born of an Arab and from Khokhar mother preached his system of Sadhra and Dhokan
in the west Punjab. He died in 1181C.E at Shahkot near Multan. After the establishment of the
various orders its earliest adherents belonged to the Chishtiyyah and Suhrawardiyyah Silsila.
Some of the well-known representatives of the Chishti order were Muhammad Shahab-ud-din or
‘Pir Jagjot’ of Jethuli, Hazrat Badr-i-Alam of Choti Dargah, Mir Fazlullah Gosain of Daira,

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Farid-ud-din Tawaila Bux of Chandpura, Ahmad Isa Taj of Bhaisaur, Ataullah Baqhdali of Mir
Dad and Syed Sadr-ud-din Zahidi all they settled in Biharshrif (Nalanda).2

Bihar and Bengal had such a long series and such a galaxy of Sufi mystics of various orders that
they may claim to be regarded as the home of Indian Sufi Movement. The two provinces were
bound by the closest of ties not only political, but also religious, cultural and ideological. Out of
the fourteen orders of Khanwadahs those of the highest repute were represented in Bihar, and
each had a share in the spread and development of Islam in different parts of the province. There
was no difference in the cardinal principles and tenets of various orders and there was no bar to
people of one order getting 'permission' (Ijazat) and 'initiation' (Bai'at) from the Sufi saints of the
other orders. They differed from one another in name, sometimes in respect of garb or dress and
mostly about rules and methods of meditation (Fikr) recitation (Zikr) and their attitude towards
Dhikr audition (Sama) and vocal music. The Shuttariya called Madhhab or Mashrab (mode of
conduct) rather than order (Khanwadah) were closely connected with the Firdausiya and
Suhrawardiya, but unlike them and the Chishtiya, and like the Naqshbandiya, and even the
Qadriya, they rejected Sama, music or singing. The Shattariya and also the Madariya and
Qalandariya which at one time occupied an important position in Bihar have now sunk into the
background.3

The Naqshbandiya did not attain any vogue in early times in Bihar. The oldest and the most
widely- dispersed where the orders of the Suhrawardiya and Chishtiya, and though they still hold
the field like the Qadriya in many parts, they were all eclipsed by the Firdausiya order. In fact,
owing to the towering personalities of Sharfuddin Yahya Maneri and of his immediate
successors, the Balkhi Sufi saints, the Firdausiya order has always held a position of special
prominence in Bihar. The saints of this 'Silsilah' which was an offshoot of the great
Suhrawardiya order constantly added to its strength and what is more important, fortunately for
us they have left behind a considerable literature in the form of Makhtubat, Malfuzat, Isharat.
Aurads and other mystical tracts from which we can form some idea of their beliefs, preachings
and outlook and also get something that is of cultural and historical value.

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The Sufi Saints of Bihar were different from the rigid approach of Muslim theologians or the
clergy; they clung not to the letter but went to the spirit of the faith. They preferred a mystic and
spiritual interpretation of the Qur’ānic law to its mere literal sense. They considered service to
Allah’s creatures and fulfillment of their duties and responsibilities towards their fellow beings
as essential for their discipline, along with the complete submission to the Will of Allah. They
put aside their own desires to render themselves agreeable to all, irrespective to caste and creed
and they were free from all complexes and shackles of color and race, but in the light of Shariah. 4

The lives of the early Sufis of Bihar and their writings clearly show that whether they belonged
to one or the other of chief orders, Chishtiya, Suhrawardiya, Qadiriya, Firdausiya, Madariya,
Shattariya, etc; they were orthodox, Ba-sharah (with law) and not Be-sharah (without law) they
followed the Qur’ān and the Sunnah (traditions) accepted all the cardinal principles of Islam,
denounced all innovations in the sphere of dogmas as Bid'at (innovation), insisted upon strict
adherence to, or observance of, the obligatory duties of their faith, even attempted to reconcile
religion with philosophy and tried to explain or discard all that was obviously antagonistic to the
fundamental teachings of Islam.5 They did not stand alone in all this, for, those who had
flourished before them also did the same.

Sufi movement in Bihar as in the case of other parts of India had passed through its earliest
phases of development such as the ascetic and ecstatic stage followed by speculative, pantheistic
and theosophical stages. Foundations had already been laid of the great Sufi orders with their
hospices and monastic establishments variously called Zawiyah, Takya, Daira, Jama'at khana
and Khanqah and the great theorists and founder saints had already produced their standard
works, laying down the pattern of thought which was followed by others.

The writings of Sufi Saints of Bihar show that they were thoroughly acquainted with the works
of master thinkers and theorists, not only of Sufi Movement but those of other sections of the
Muslims. Sufistic theosophy had already reached its highest point before its introduction in Bihar
in the 13th century.6 Maneri made use, in his own way, of what his great predecessors had written
and said on the subject of Islamic mysticism and quoted from them in support of his own
contention, arguments of his own. He has frequently made mention of, and given extracts from

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the works of such celebrated mystic writers such as Khwaja Ziauddin Abun Najib (Adabul-
Mudidin), Shaikh-us-Shuyukh Shihab-uddin (Awarif), Abu Talib Makki (Quwwatul-Qulub),
Hujjatul Islam Imam Ghazzali (Ihya-ul-ulum, wasaya) Abul Qasim-al Qushairi (Risala), Qazi-ul-
Quzzat Hamadani (Tamhidat, Zubda etc). Shaikh Abu Nasar-as-Sarraj (Allama) Mohiuddin Ibn-
i-Arabi (Fususul-Hikam and Futuhat-i-Makkia), Abdullah-al-Harith bin Asad-al-Muhasabi
Basari (Muhasiba), Shaikh Abdul Qadir Jilani (Ghuniat-ul-Talibin) and Futuhul Ghaib, Ali Bin
Uthmani Jullabi Hujwiri (Kashf-ul-Mahjub). He has drawn copiously upon the classical mystic
poems of Maulana Jalaluddin Rumi (Mathnavi), Khwaja Fariduddin Attar (Mantiq-ul-Tir, Asrar
Nama, etc) Iraqi (Lama't) Khwaja Abu Sayeed, Abul Khair (Rubayyat), Thanai, (Hadiqat-ul-
haqiqa). Amir Khusro, Saadi, Khaqani and Tazkirat al-Awliya have been also utilized.

Persian poets of Bihar were influenced by Sufi school of thought. Sharfuddin Maneri, Ahmed
Chirmposh, Muzaffar Shams Balkhi, Abul Hassan Fard, Mohammad Ali Habib Nasr, Sufi
Maneri and a number of other Sufi poets of Bihar expressed their mystic experiences through
Persian poetry. They have left behind valuable records of their precious thoughts and attitudes
towards life. Mysticism has been the dominant note in the Persian poetry of Bihar in general and
Sufistic poetry in particular.

Maner, Phulwarisharif and Azimabad were important locations for Sufis. Phulwarisharif has
been an important seat of Persian learning. Shah Abdul Hasan Fard and Md. Habib Nasr hailed
from this place. They belonged to the lineage of Hazrat Tajul Arfin Peer Mojibullah. They have
left behind their Persian diwan and a number of treatises dealing with different theological
problems. In poetry they have expressed their Sufistic experiences and mystic thoughts through
their works.7

Imam Taj Faqih (1130) was a great theologian of Jerusalem and the ancestor and forerunner of a
long line of the Suharwardia, Shattaria and Firdausia mystic saints and missionaries of Bihar. He
is said to have been induced to come in response to a call for help from an oppressed Muslim
missionary. Momin Arif, and he established at Maner in 1180. as is evident from a Qita-e-Tarikh
or chronogram found in some printed books, including Wasilat-us-Shraf Zaria-i-daulat etc. it
says "When he became victorious over the Raja of Maner, the Imam created a new world by his

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justice. It has come down from the ancestors of the past; that year the faith of Mohammed was
strengthened". Din-i-Muhammad Shud Qavi is the chronogram which yields the year 576. The
kursinama or the genealogical table of Maner saints contains a list of the companions of the
Imam including Tajuddin Khandagah, Ali Turk Larbak and Qutb Salar, the standard bearer and
general of the Imam's party who died fighting for the faith.8

The Imam is reported to have gone back to Jerusalem leaving behind his three sons, Israel Ismail,
and Abdul Aziz and the former's son Ismail, and Abdul Aziz, to carry on the work of the faith in
both south and north Bihar. They did not bother themselves about the conquered area and its
administration which is said to have been handed over to the Turks led Muhammad-bin-
Bakhtiyar and his followers for, as members of the great Suhrawardi order they were the
missionaries of the faith and their work lay in spiritual and educational spheres. Excepting
Ismail, the second son of Imam Taj Faqih, who was sent across the Ganges to North Bihar, and
his son Salahuddin and grandson, Sulaiman who were opposed by, and had to fight against the
Hindus, these is nothing on record or even preserved by local traditions that the descendants of
the Imam had anything to do with active politics.

According to the Mulla Taqi of Akbar's time and Fatuhat-i-Asfia, written in 1660 only a few
extracts whereof, relating to Tirhut, were copied out by the late Maulvi Ilyas of Darbhanga
before the rare manuscript was destroyed in the great earthquake of 1934, Ismail lived upto the
time of Alauddin Khalji and fought thrice with the Raja of Tirhut and was eventually victorious.
Perhaps Mulla Taqi true meant Ali Mardan Khalji who is said to have murdered Bakhtiyar after
the latter's return from his unsuccessful expedition north of Assam and succeeded him for a time.
Seventh in direct descent from Ismail was the celebrated 15th century saint of Bania Basarh near
Vaishali, named Sheikh Muhammad Faizullah Qazin Bin Ola Shutari (1495), the greatest
disciple of Sheikh Abdullah Shattari order in India. The saint of Mandu was fifth in direct line
from Sheikh-us-Shayukh Shihabuddin Suhrawardi.

Many of the early Sufi Saints of eastern India were not only devotees of Allah and men of Piety
and austere habits and practices but were also learned and scholarly people. Unfortunately many

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of their works have been lost owning to the ravages of time and climates, fire and disturbance
and neglect and distractions of their owners, especially in recent times of shifting population.
The saintly authors did not write anything about themselves. Sometimes they did not like their
mystical writings to be in the hands of all and sundry. Hazrat Muzaffar Shams Balkhi (d.803
A.D) strongly enjoined upon one of his addressees, Qazi Zainuddin not to show his letters on any
account to others and says I too did not bring out the letters of my Sheikh (Sharfuddin Maneri).
You will cause annoyance to me if any one sees my letters and he gives the reason the volatile
and conventional people will not comprehend the discourses of this poor man. Hundreds of
letters which H. Sharfuddin Maneri wrote to his greatest disciple and successor, Maulana
Muzaffar, during the course of a quarter of a century were buried according to his will, with him,
and only 28 of them which fortunately escaped the notice of his successor were found later and
published under the name of Muktubat-i-Bist-o-Hasht. There are a few such letters also in the
Maktubat of the Maulana.9 The injunction not to make the abstruse dissertations generally known
to the public Especially on Allah, creation, soul, will or determination and predestination, etc had
an unfortunate result in that even other things which might have been valuable for a student of
history were tied up in manuscripts and kept out from the public till they were lost forever.

Of the large number of works which Sharfuddin Yahya Maneri, wrote or caused to be written,
only a few not exceeding 30 have come down to us, and all these were written or compiled
during the last five decades of his earthly career. Born at Maner, then a flourishing town in Patna
district in (1262) he died and buried in Bihar Sharif in (1380). he was a boy in teens reading
Masadir and Miftahul Lughat when he was taken to Sonergaon by his namesake Maulana
Sharfuddin Tawama, a great sage of Bukhara, then on his way from Delhi to Bengal, under the
orders of the then Sovereign of Delhi. Though he completed his scholastic attainments and
became well versed in all the branches of Muslim learning including the mystic philosophy, he
did not write any book at Sonargaon. Owing to his excessive devotion to learning and austere
spiritual practices, he fell ill was advised to marry and a son born to him whom he took to Maner
on the death of his saintly father, in 690. He soon left for Delhi in quest of spiritual preceptor,
met the renowned saints Nizammuddin Aulia and Sharfuddin Bu Ali Qalandhar Panipati, but
accepted as his Shaikh, Najibuddin Firdausi who died in (1291), a few days after handing over to
him his written instructions. On the way back to his home with his brother Jaliluddin, the voice

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of an ostrich threw him in such an ecstatic condition that he flew into the then dense jungle of
Behea (Shahabad) and was heard of no more for 12 years. He wandered about in jungles of
Shahabad and hills of Rajgir, Monghyr and Morang for about 30 years practicing austerities and
leading the life of a religious recluse like the Hindu Sanyasis, subsisting on what he could get
from the hands of nature and also what he could get from the hands of nature and also what what
came unasked from others. It was in the hills of Rajgir that he was discovered by Nizam Maula, a
disciple of Nizammuddin Aulia and was requested to pay a visit to Bihar town. After some time
the saint volunteered to come on foot every Friday to Bihar sharif to impart instructions to his
admirers.10

References

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1
Dr Muhammad Ismail, Sufi Movement and Sufi Literature in India in the seventeenth century, Department

of Islamic Studies, A.M.U , 2008, Pg. 23.

2
Ibid. Pg. 24.
3
Askari, S.H. Sufism and Sufi orders of Bihar and Bengal in Journal of Bihar and Bengal, Vol.34th, Pg. 36-38.
4
Rizvi, S .A. Muslim revivalists Movements in India in 16 and 17th centuries, Vishal, Agra, Pg. 8.
5
Askari, S.H. Islam and Muslims in Bihar, Khudabaksh Oriental Library, Patna, 1998, Pg. 14.
6
Friedmann, Y (Ed). Islam in Asia, Vol.1, Magmes Press, Pg. 78.
7
Hussaini, S. On Sufism in India, Idarah-i-Adabiyat, New Delhi, Pg. 19.
8
Askari, S. H. Islam and Muslim in Medieval Bihar, Khuda Baksh Oriental Library, Patna, 1998, Pg. 17.
9
Askari, S.H. ibid. Pg. 31.
10
Jackson, P. Sharfuddin Yahya Maneri: The Hundred Letters, Paulist Press, New York, Pg. 54.