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Title of the study

Role of Sufism in

bringing communal

harmony;

A Case study of Dargah

Sharif Ajmer, Rajsthan

India.


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Contents

1. Introduction .............................................................................................. 3 What is Sufism: ..................................................................................... 3 History in India ..................................................................................... 3 Social responsibilities of Sufism: ........................................................ 5 Communal harmony ............................................................................ 5 SOCIAL INTEGRATION AND COMMUNAL HARMONY IN

INDIA ..................................................................................................... 8

Cases of Conflict: .................................................................................. 92. Literature Review .................................................................................. 10 Objectives of the study ....................................................................... 10

3. Research Methodology ......................................................................... 11 Research Design .................................................................................. 11 Sampling .............................................................................................. 11 Method of data collection .................................................................. 11 Tool of data collection ........................................................................ 11

4. References ............................................................................................... 12


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Introduction

What is Sufism:

According to scholars: Murray Titus-Sufism is an attitude of mind and heart towards god

and problem of life. Sufism is one of the most dynamic and interesting dimension of Islamic

religious and cultural expression. Sufism: mysticism or Sufism (called tasawwuf in Islam), is

the basic of all religions. The term Sufi is coined from SUFFA (purity). The word Sufi (suf) in

Arabic means wool. Right from the times of the prophet Mohammad (peace be upon him)

and his companions there were persons who had discarded all worldly enjoyments andpleasures because of their sincerity and devotion in prayers and in following the command

of god .they were simple living and used to wear wool i.e. Suf and were called as Sufi.

Sufism is thus a path where salvation is obtained by continuously remembering and

worshipping god. Concentration in Sufism achieved either as a god gift or by spiritual

practices to remember god in every breath. This requires purity, the purity of body and soul

which helps in developing the concentration. This increase his efficiency, concentration and

aptitude ( scientifically also proven if a man keeps his hand ,face and feet ,takes regular

baths and wear clean clothes with no dirt he/she feels fresh and mentally cool. Theory of

Sufism: The best way of approaching to god is the love with his creatures; this approach

recognises service to humanity.

History in India

Sufism was inherent in Islam and these internal forces within Islam cannot be isolated from

the external factors .Sufi believes that Prophet Muhammad (sa) was a Sufi throughout his

life. The practice of Sufism requires a strong relationship of teacher (master) with student(disciple) whoever is a teacher is a guide. He takes care of his disciples in every matter. After


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prophet Muhammad (sa) the first caliph (disciple) hazrat abu-bakr siddique (632-39

A.D)taught the Sufis to renounce all their material goods for Islam and voluntarily adopt

poverty. The second caliph hazrat umar farooq (634-644 A.D) was a model of simplicity

always wore a gown with patches .the third caliph hazrat usman ghani(644-56 A.D) was

the best example in resignation during crisis. The fourth caliph hazrat ali (656-61 A.D) was a

model for Sufis thus hazrat ali regarded by Sufis as their leader or teacher in both theory and

practice of Sufism .new centres of Muslim culture came to existence where Sufism also

reached its heights. Some of the most prominent Sufis of different places before khwaja

moinuddin chishty :Hasan basri 642-728 A.D ,rabia basri of basra ,shaqiq, bayazid bistani of

khurasan, juned, shibli and sheikh abdul qadar jeelani of Baghdad (Iraq).Zun Nunof Egypt

Onset of Sufism in India: Sufism or Islamic Mysticism came to India with Sufi Saintswith the spread of Islam from the Middle Eastern countries during the 11th and 12th

Centuries A.D. It was by the overpowering spell and charm of their magnetic

personality, spiritual powers and exemplary conduct that they won the hearts of

millions of people of India and thus laid the foundation of Islamic Mysticism in this

country. The word Islam means peace and submission. In its religious sense it

denotes submission to the will of God and in its secular sense the establishment of

peace. Sufi Saints preached love among all classes of people. The lives of these

humble and peaceful Sufi saints, who brought nothing with them except the name of

Almighty Allah and the message of universal love, were exclusively dedicated to the

cause of religious and spiritual enlightenment of the suffering humanity. As such

they were naturally loved and respected by all classes and ranks of people from a

peasant to a prince. They made India their home, lived here and gloriously passed

away in the service of mankind.

Hazrat khwaja moinuddin chishty: love towards all malice towards noneHazrat khwaja moinuddin chishty came to Ajmer in 1190 A.D i.e. during the last

decade of 12th century Quote of hazrat moinuddin in Persian:

yagaana boodano yakta shudan ze chashm amoz ki har do chasma juda-o juda

name nigarand means learn from the eyes the way to develop unity and oneness

the two eyes appear different but their vision is one.


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Social responsibilities of Sufism:

Sufis world is a world of Peace and Harmony, Their Mission is always service to mankind

and worship only for Almighty, they believe in Peace, Tolerance and Compassion. Hazrat

Khawaja moiuddin chishty was one of the most renowned and revered Sufi saints of India,who is also known by his title of GHARIB NAWAZ. His holy shrine at Ajmer Sharif is a

world-renowned spiritual centre. He had propagated the teachings of Islam and the

teachings of real Sufism (Islamic Mysticism) to the people of the world. He spread the

message of peace, love and tolerance to the mankind. The Holy Shrine of the Great Sufi Saint

of India Hazrat Khawaja moinudin chishty has a magnetic power to attract the people in

large number irrespective of faith and religion. The Shrine reflects the true Sufi traditions.

This centre of spiritualism promotes world peace, universal brotherhood, communal

harmony and tolerance. The marvellous teachings of Indian Sufi saints for peace and

harmony have great relevance today. The Sufi Message of peace is universal and meant for

the whole mankind. This message is not confined to any particular community, society or

country but it extends to the whole world. In fact, peace and love have no limitations; it

cannot be enclosed within the boundary walls of any particular community, society or

country but it should cross all borders and barriers and must reach the whole mankind.

Communal harmony

The humanity that India represents today is a product of a civilization 12,000 years

or more old. The spirit of tolerance and assimilation are the hallmarks of this

civilization. Never has the question of communal harmony and social integration

raised such a wide range of emotions as today. The gradual and painful change of

each mans allegiance from his own ethnic group to a wider circle of the entire social

milieu constitutes one of the great revolutions of our time.

Fear, suspicion and hatred are the fuel which feed the flame of communal

disharmony and conflict. Though the Indian masses would prefer harmony between

various communities, it cannot be established through the accommodation separate

but equal, nor through the submergence of minority culture into majority culture

whatever that may be. The present milieu offers no lasting cure. Though some

benefits result from political action, until hearts are changed there is, at best, theoutward form of equality without the spirit. Lasting harmony between


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heterogeneous communities can only come through a recognition of the oneness of

mankind , a realization that differences that divide us along ethnic and religious

lines have no foundation. Just as there are no boundaries drawn on the earth to

separate nations, distinctions of social, economic, ethnic and religious identity

imposed by peoples are artificial; they have only benefited those with vested

interests. On the other hand, naturally occurring diverse regions of the planet, or the

country, such as mountain and plains, each have unique benefits.

Amity between the communities in the country and absence of friction and tension

among them is known as communal harmony. In countries like India, it is very

important, being a Precondition to internal peace, which is essential for progress and

development of the country.

As we know, India has got multiplicity of religions and very nature of the culture is

composite. But religion has never been a source of co between the communities in

Indian society. Mutual tolerance and regards for other religions is an age-old

tradition of the country. Still the vested interests has always been active to create

disharmony be them.

There was, however, not a single instance some years back where obstruction in

religious performance has been a cause of communal. This phenomenon in the

Indian context is politically motivated an always been engineered by vested

interests. It was there at the foreign rule as well as in post independence era.

Communal harmony as such is highly sensitive an issue and cannot be soft pedaled

any more in view of our traditional value, com cultural heritage and secular

character of our state.

For the sake of maintaining communal harmony , Akbar the started a new religion

Din-e-Iiahi. He made a Rajput lady his wife gave equal respect is Hindu religion.

During the time of Bahadur Zafar, the last king of Mugal dynasty, a function,

Foolwalon-ki-Sai: used to be organized regularly in Delhi, were people of both the

religion worshipped in temples and mosques together.

Founders of our constitution also underlined the need of co harmony and provided

for equal rights to all Indians irrespective of caste, colour and creed. This had made


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our democracy system stronger main problem is how to maintain communal

harmony at administrative and social levels. There is lack of political consciousness

armor, common people due to illiteracy.

A house divided against itself cannot stand. This warning to India torn by internal

war holds true for the nation today and for the world. Differences between nations

are even greater than those between diverse religious groups in India. One of the

essential responses to this challenging issue is the development of a long range

program to eradicate every vestige of communal hatred and prejudice. Such a

program necessarily involves the dissemination of factual information as one means

of eliminating misconceptions and superstition as one means of eliminatingmisconceptions and superstitions about caste and religion, so that positive

relationships with persons of other backgrounds may be established with confidence

and ease.

Every individual who desires to take part in the great task of promoting and

establishing true communal harmony in India can do so by becoming well-informed

about the findings of science in regard to caste and religious prejudice, byparticipating continually in the work of social integration, by helping to eradicate

those general conditions in the Indian sub-continent that bring frustration and

hardship to many groups of people, and by encouraging others to join him in these

worthwhile endeavours.

There is yet one other factor prerequisite to the success of any program designed to

remove prejudice a source of motivation to bring about remedial action in spite ofsocial resistance to change. It is extremely difficult to undertake the necessary

actions which will change and develop both self and society. The enormous drag of

human prejudice sometimes seems impossible to overcome.

In this present age, religion must again support all efforts to solve the problems in

this most challenging area of human growth. The bonds of love and unity among

human beings and the rest of creation need replenishment, strengthening and

renewal. The subtle harmony between people needs to be reaffirmed and nourished.


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SOCIAL INTEGRATION AND COMMUNAL HARMONY IN INDIA

In India from time immemorial, people belonging to various religious faiths lived in

harmony and peace. There are fundamental values and traditions in our culture that

promote integration among different communities. This was helpful for the growth

of a great civilization in the Indian sub-continent. It will be our endeavour as the

citizens of this country to preserve the rich tradition of Social Harmony among

diverse religious and ethnic groups and pass it over to the future generations. Even

though communal tensions in India are well under control, there is no place for

complacency as many internal and external forces are waiting with their ulterior

motive sowing the seed sill-will.

Human needs can be found as the same everywhere in the world if we look at it

from biological and psychological perspectives. Irrespective of the geographic,

linguistic or religious differences humans everywhere have common biological

needs like hunger, thirst, sex etc; the satisfaction of which is essential for their

survival. Similarly man has psychological needs like, need for recognition, need for

companionship, need for security, need for prestige etc. the fulfilment of which is

inevitable for maintaining sound mental health. Man cannot satisfy most of such

needs through his own individual efforts. He requires the assistance of his fellow

members of the group in this regard. That is why human beings are considered as

social animals. A cooperative integrated society is most congenial for leading a

healthy social life.

Religion is one of the social institutions found in all human societies. It assists man to

establish and maintain harmonious relationships with the supernatural forces that

are believed to have direct influence in the fortunes of man. Moreover religion is one

of the agents contributing to the integration of society. Religion provides we feeling

among its members.

Communalism has always been a problem in India due to the presence of many

religious communities. During many periods throughout history, especially after the

Delhi Sultanate, there have been clashes between members of different communities.


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Some have looked upon the failure of the Indian National Congress to form coalition

ministries in 1937 as the turning point in relations between Hindus and Muslims in

India. Others claim it was 1928, when the all parties conference rejected separate

electorates whereas still others believe it was the formation of the Muslim league in

1906. However, major communal issues began with the advent of the British Raj in

India and the British policy of divide and rule. Also, the uneven economic and

cultural development of the different communities was an important factor in the

rise of communalism. The foundation of the Muslim league and reactions of Hindu

political organizations to their foundation forever cemented communal politics in

India. The demand for Pakistan and collapse of the non-cooperation movement

etched communalism in India. But during all these crisis situation there have been

religious bindings and love for humanity through folks like Sufism which has

evolved as a great survivor for the same and bringing harmony in the country.

Cases of Conflict:

Regionalism: though India is a second largest country in the world havingdifferent states with their different cultures. On the basis of these boundaries we

have divided ourselves instead of being Indian we call ourselves by our region.

For e.g. recently in Maharashtra people were not allowed from some parts of the

country.

Riots: after 1947 India got independence but till today there have been many riotsin different parts of the country some of them were still being remembered and

places are still disturbed

Class conflict: India is a developing nation and we have all sects of people in thesociety we have mixed population i.e. rich and poor .on the basis of thesedifferences we face imbalance in the country.

Indo Pak relation

How Sufism have helped in resolving these conflicts Role of Sufism and Dargah in

bringing communal harmony & its social responsibilities


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Literature Review

Abstract of articles:

THE 3rd INTERNATIONAL SEMINAR ON PEACEFUL COEXISTENCE WITH FOCUS ON

MYSTICISM and SPIRITUALITY IN ISLAM and INDIAN RELIGIONS.

ROLE OF KHWAJA MOINUDDIN CHISHTI,HIS SHRINE and KHUDDAM IN

UNIFICATION and PEACEFUL CO-EXISTENCE OF THE PEOPLE IN THE INDIAN SUB-

CONTINENT .

Objectives of the study

To understand the motivational factors for the visitors of the shrine of Ajmer SharifDargah

To understand the religious faith and affiliations of the visitors of Ajmer SharifDargah

To analyze the perspectives of the visitors of the Dargah for promoting communalharmony in India.

To analyze the challenges faced by the visitors and the management of the shrine interms of influx of the people.

To recommend initiatives for better utilization of the religious shrines in terms ofpromoting communal harmony in the country.


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Research Methodology

Research DesignDescriptive research design

SamplingNon probability Sampling

Quota and Convenient sampling

Category of the respondents Simple size Technique

Businessman 25 Convenient sampling

Bureaucrats 25 Convenient sampling

Youth 25 Convenient sampling

Religious leaders 25 Convenient sampling

Method of data collection: Interview

Tool of data collection: Interview Schedule and Interview Guide


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References

1. JOHN and SUBHAN (1999) SUFISM its saints and shrines INDIGOBOOKS andCOSMO PUBLICATION NEW DELHI.

2. SAIYID ATHAR ABBAS RIZVI(1978) A HISTORY OF SUFISM IN INDIA VOL-1(early Sufism and its history in India) MUNSHIRAM MANOHARLAL NEW DELHI

3. W.D.BEGG (1979) HOLY BIOGRAPHY OF KHWAJA MUINUDIIN CHISHTI (asymbol of peace and love)

4. G.N KHAN PUBLICATION BOTSWANA (AFRICA)

5. Prof.A.M.A SHUSTERY (1999) THE MASTER PIECE OF SUFISM (early Sufis andtheir Sufism) ADAM PUBLISHERS and DISTRIBUTERS DELHI

6. P.M.CURRIE (1989) THE SHRINE AND CULT OF MUIN AL-DIN CHISHTI OFAJMER. OXFORD UNIVERSITY PRESS NEW DELHI

7. K.D.KHAN (2004) KHWAJA MOINDDIN CHISHTI (social and educationalrelevance) Sarup and sons NEW DELHI


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8. Prof.S.LIYAQAT. H .MOINI (2004) THE CHISHTI SHRINE OF AJMER(pirs,pilgrims.practice)PUBLICATION SCHEME JAIPUR(RAJASTHAN)

9. http://www.studymode.com/essays/Communal-Voilence-In-India-975830.html
http://www.studymode.com/essays/Communal-Voilence-In-India-975830.htmlhttp://www.studymode.com/essays/Communal-Voilence-In-India-975830.htmlhttp://www.studymode.com/essays/Communal-Voilence-In-India-975830.htmlhttp://www.studymode.com/essays/Communal-Voilence-In-India-975830.htmlhttp://www.studymode.com/essays/Communal-Voilence-In-India-975830.htmlhttp://www.studymode.com/essays/Communal-Voilence-In-India-975830.htmlhttp://www.studymode.com/essays/Communal-Voilence-In-India-975830.html

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