Sufi influence in Bengal

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. This article
attempts to show the 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, Mujaddedia, Suhrawardiya 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.
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.
In his book Religion in India: A Historical Introduction, Fred W. Clothey (2006) maintained that
Sufis followed ten basic principles to popularise Islam in India. 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. Richard M. Eaton (1993) in his work The Rise of Islam in the Bengal
Frontier, provided an empirical account of the Sufi influence during 1204-1760.
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.
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. As a nation we are indebted to those minds that were far more enlightened than
what we have amongst most of their offshoots today.

The writer is a Professor at North South University.

E-mail: mehaq57@gmail.com