2.6. The Growth of Sufism

In the early centuries of Islam a group of religious-minded people called sufis turned to asceticism and mysticism in protest against the growing materialism of the Caliphate as a religious and political institution. They were critical of the dogmatic definitions and scholastic methods of interpreting the Qur’an and sunna (traditions of the Prophet) adopted by theologians. Instead, they laid emphasis on seeking salvation through intense devotion and love for God by following His commands, and by following the example of the Prophet Muhammad whom they regarded as a perfect human being. The sufis thus sought an interpretation of the Qur’an on the basis of their personal experience.

Sufism emerged during the early years of Islam as a reaction to the material wealth and rigid interpretations of the religion practiced by some Muslim leaders. Sufis sought a more personal and emotional connection with God, focusing on love and devotion rather than strict adherence to laws. They appreciated the teachings of the Prophet Muhammad as a guide to spiritual enlightenment, which they felt was more profound than just following rules.

Think of a teacher who strictly enforces homework and tests versus one who encourages students to explore learning through projects and discussions. While the first may have rules, the second fosters a love for learning. This is similar to how Sufis approached their faith—prioritizing a heartfelt relationship with God over the mere rituals.

By the eleventh century Sufism evolved into a well-developed movement with a body of literature on Quranic studies and sufi practices. Institutionally, the sufis began to organise communities around the hospice or khanqah (Persian) controlled by a teaching master known as shaikh (in Arabic), pir or murshid (in Persian). He enrolled disciples (murids) and appointed a successor (khalifa). He established rules for spiritual conduct and interaction between inmates as well as between laypersons and the master.

Sufism started to take on a more structured form by establishing khanqahs, which are shelters for Sufi practitioners. Each khanqah was led by a shaikh who provided spiritual guidance to disciples. This setup allowed for a community atmosphere where members could engage in study and devotion together, fostering deeper connections among them and with God.

Imagine a community center where a mentor leads workshops on meditation. Participants share their experiences, learn from one another, and build relationships, much like sufis in a khanqah connect with each other and with their shaikh.

Of the groups of sufis who migrated to India in the late twelfth century, the Chishtis were the most influential. This was because they adapted successfully to the local environment and adopted several features of Indian devotional traditions.

The Chishti order played a vital role in spreading Sufism in India, particularly because they embraced local cultural practices. They connected with the Indian populace by integrating elements of Indian spirituality and devotion into their teachings, making Sufism more accessible and relatable to the common people.

Consider how Indian restaurants around the world adapt their dishes to local tastes—adding spices or ingredients common in those countries. Similarly, the Chishtis found ways to connect their ideas of Sufism to the everyday lives and beliefs of the Indian people.