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Proceedings of the International Symposium on Islamic Civilisation in , ı6-ı8 November 2008

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PROCEEDINGS OF THE INTERNATIONAL SYMPOSIUM ON ISLAM lC CIVILISATION IN SOUTH ASlA: DHAKA, 16-18 NOVEMBER 2008

SOURCES AND STUDIES ON THE HISTORY OF ISLAMI C CIVILISATION SERIES ı 29 ©COPYRIGHT ı IRCICA 2013 ISBN 978-92-9063-260-3

CATALOGUING IN PUBLICATION DATA

International Symposium on Islami c civilisation in South Asia (2008: Dhaka, ) Proceedings of the International Symposium on Islamic civilisation in South Asia: Dhaka, 16-18 November 2008 /edited by Halil Eren.- Istanbul: Research Centre for Islamic History, Art and Culture, 2013. 227 p.: co!. ili., plans; 24 cm.- (Sources and studies on the history of Islamic civilisation; no. 29) !ncludes bibliographical references. ISBN 978-92-9063-260-3 1. South Asia--History--Congresses. 2. Civilisation, !slamic-- South Asia--Congresses. I. Eren, Halil, 1953- II. Title. lll. Series. 954--dc22

Orthography, punctuation, methods of emphasis of texts and references were kept as adopted by each auteur.

EDITOR ı Dr. Halit Eren

PREPARED FOR PUBLICATION BY ı Zeynep Durukal, Cengiz Tomar

BOOK DESIGN ı Muhammed Nur Anbarlı muhammednur@grnail. com

PRINTING AND BIN D ING ı BiRMAT MATBAACILIK LTD. ŞTI. lOOYIL MATBAACILAR SiTESi 1 CAD NO 131 BAGCILAR 1 ISTANBUL TEL: +90 212 629 05 59-60 The Role of the Sufis in the Preaching of

Ataur Rahman Miazi*

Introduction

Islam, as a complete code of life, introduced an uncompromısıng monotheism and universal brotherhood of man, and harmonized spiritualism with materialism in the religious order. The Sufis played an important role in this respect. The Sufis preached Islam in Bangladesh long before the advent of Muslim conquerors and the establishment of a Muslim administration. By their religious fervor, missionary zeal, exemplary character and humanitarian activities, they greatly influenced the minds of the masses and attracted them to the faith oflslam. The Khanqahs of the Sufis, which were established in every corner of Bangladesh, were the great centers of spiritual, humanitarian and intellectual activities, and these played a significant role in the development of Muslim society. Hundreds of Sufis, such as Adam Shahid and Shah Sultan , Shah Sultan Mahisawar, Makhdum Shah Dawlah, Shaikh jalaluddin Tabriz, Hazrai , Shaikh Sharfuddin Abu Tawwamah, Yahya Mancri, Shaikh Akhi Siraj and Nur Qutbul Alam cam e to Bangladesh at different times from Western and as well as from Northern India and the older Muslim countries. spread throughout Bangladesh, even to the remotest villages, and prospered to such an extent that several new mystic orders developed on the basis of the teaching of some distinguished Sufis. Most of the Sufis were noted for their sp iritual attainment as well as their vast learning. They also played a significant role in the expansion of Muslim territory and the consolidation of Muslim rule in Bangladesh. Islam brought in a social order based on the equality of all, man and woman, master and slave. 1 The founder of Islam declared that all human beings

* Professor, Department of lslamic History and Culture, Dhaka University, Bagladesh. 1 M. A. Ra him. "The Advent of Islam in 'Bangladesh'; Islam in Bangladesh Through the Ages, Dr. A. K. M. Ayub and Ot hers (cd.), Dha ka, lslamic Foundation Bangladesh, July 1995, p. ı.

43 44 1 PROCEEDINGS OF THE INTERNATIONAL SYMPOSIUM ON ISLAMI C CIVILISATION IN SOUTH ASlA

are equal and the highest rank is to be the most obedient to Allah and most useful to mankind.2 Indeed, the prophet of Islam is the first humanitarian who came out with a comprehensive program of emancipating suffering humanity, of liberating slaves from their bondage and elevating women to a position of dignity and respect. Within a few years of the death of the Prophet (SAW) the extraordinary religious, social and cultural force of Islam spread beyond the boundary of the Arabian Peninsula and its impact was felt in Syria, Palestine, Iraq, Iran, Egypt, Northern Africa and Central Asia. 3 It produced an unprecedented intellectual awakening. The great religious and socio-cultural force of Islam made its way into Europe and other pans of the world and als o effected a revolution in the religious and socio-cultural life of the peoples of those countries including India, Pakistan and Bangladesh. The advent of Islam as the complete code of life in this subcontinent was a blessing for the people and the greatest revolution in the lives of the down­ trodden, suppressed and oppressed masses. This is also true in the case of the people of undivided , a part of w hi ch now constitutes the present map of independent Bangladesh.4 1he great preachers of Islam were spiritual personalities or merchants of missionary spirit and noble character. Islam freed the people from all chains of human slavery and encouraged them to bow down their heads only to the Creator of the world and the world hereafter; the ideal of Tawhid. There were mainly three ways by which the religion of Islam found its way into Bangladesh. Firstly, Islam entered this land with the Arab trade in the East in the eighth and ninth centuries of the Christian era. The Arabs were the foremost sea-faring and maritim e people of the world and the Arab merchants sailed across all seas to the distant countries of the East. 5 It is historically proved that the Arab traders us ed to call at Chittagong Port in the course of their maritime commercial journeys to the coastal areas of India, Ceylon, the Malayan peninsula and China at the end of the ız 1 hcentury. 6 It is known from the accounts of the Arab travelers and geographers of the 91h, ı atlı, ııth and 121h centuries that Arabia had extensive trade relations with the region now known as Bangladesh and some Arab merchants even settled in certain parts of the country, where they preached Islam and built mosques long

2 Bukhari and Muslim, The Se rm on of the Ho Iy Prophet in his la st pilgrimage in Arafah. 3 M. A. Ra him, /oc. cit., p. 1. 4 Daud-uz-Zatnan Chowdhury, Director General, !s!amic Foundation Bangladesh, Dhaka 1995, p. V. (Foreword). 5 lbid.

6 A. K. M. Ayub Ali and Others (ed.), op. cit., p. Xl (lntroduct'ıon). THE ROLE OF THE SUFIS IN THE PREACHING OF ISLAM IN BANGLADESH 1 45 before the establishment of Muslim rule in BengaF The second way by which Islam penetrated Bangladesh (the then Bengal) was the Muslim conquest of this land by Ikhtiyaruddin Ibn Bakhtiyar Khalji at the very beginning of the thirteenth century. Tabaqal-i-N as iri of Minhaj-us-Siraj gives us a detailed description of the process.8 On the other hand, coins of Khalifa Harun-ur-Rashid show that Arab Muslims used to come to Bangladesh either as traders or preachers from the gth century onwards.9 Thirdly, Islam was preached in Bangladesh by the Sufis long before the advent of the Muslim conquerors and the establishment of a Muslim administration. Gradually, the majority of the people came to embrace Islam for its contribution to their well-being in this world and the world hereafter. 10 Islam played a revolutionary role in the eastern zone of the in breaking the chains of human slavery, economic exploitation and fanaticism in the name of religion. It opened an era enlightened by the far-reaching impact of civilization and culture. 11 The accounts of the Arab travelers and geographers of the 9tlı, ı atlıand 12th centuries indicate that Muslim saints, savants and devout missionaries from Arabia. Persia, Afghanistan and n orthem India built mosques and spread the tight of Islam in Chillaklıana and Khanqahs, this land of the infidels, during the 9th to the ı2th centuries. As for eviden ce T. W. Arnold says that "The existence in Bengal of definite missionary efforts is said to he attested by certain legends of the zeal of private individuals on behalf of their religion, and the graves of so me of these missionaries are stili h on o red, and are annually visited by hundreds of pilgrims:'12 Bangladesh is noted as a fertile breeding-ground for Islam. The Muslims here are generally religious minded and devoutly observe the rites and rituals ofislam. The Sufis played an important role in this regard. 13 Dr. Muin-ud-Din Alırnacl Khan says that "The history' of Islam in Bengal is the history of the growth and development of the Muslim community in this country beginning with the continuous inflow of Sufis from the seventh century onwards followed

7 lbid. 8 For details, please see: Tabaqai+Nasiri of Minhaj-us-Siraj.

9 The coin of Khalifa Harun-ur-Rashid, dated 172H/788 C. E., fo und at Paharpur in the Rajshah·ı district; al so the co in of one of his successors d iscovered at Mainamati in the Comilla district. 10 Muhammad Mufazzal Hussain Khan, Director of the Department of Research, lslamic Foundation Bangladesh, Dhaka 1995, VII (Publishers Note). 11 lbid. 12 T. W Arn old, The Preaching of Islam, Lah o re 1956, p. 230. 13 Afsar Uddin, "Muslirn Society in Bangladesh'; Islam in Bangladesh Through the Ages, pp. 163-164. 46 1 PROCEEDINGS OF THE INTERNATIONAL SYMPOSIUM ON ISLAMI C CIVILISATION IN SOUTH ASlA

by the foundation of Muslim rule in 1200 AD". 14 Muslim society in Bangladesh developed on an important threefold foundation: the ruling class, the scholars and the Sufis. The saints and preachers had a large share in the spread of Islam in Bangladesh.15 The missionary work of the Sufis and the acceptance of Islam by the Buddhists and , attracted by its religious simplicity and social equality and justice, resulted in the growth of the Muslim people and the development of Muslim society in Bangladesh. 16 Thus, Sufism had a profound impact on the socio-cultural and religious life of the people of Bangladesh.17 As a result of their religious fervor, missionary zeal, exemplary character and humanitarian activities, the Sufis exerted a great influence on the minds of the masses in attracting them to the faith of Islam. The Khanqahs of the Sufis established in every no ok and corner of Bangladesh were the great centers of spiritual, humanitarian and intellectual activities and played a significant role in the development of Muslim society in this country."18 Hundreds ofSufis came to Bengal at different times from Islamic countries in Western and Central Asia as well as Northern India. They belonged to various orders, particularly to the Chishtia and Suhrawardia. Though Sufism was imported from outside, Bangladesh proved to be the most congenial field for its development.19 Sufism spread throughout Bangladesh, even to the remotest villages, so that Khanqahs and grew up everywhere in the country. Sufism prospered so much in the soil of Bangladesh that several new mystic orders developed on the b as is of the teaching of s ome of the distinguished Bengali Sufis. 20 Some idea of the success of Sufiism in Bangladesh can be obtained from a letter written to Sultan Ihrahim Sharqi of Jaunpur by Hazrat Mir Sayyid Aslıraf Jahangir Simnani (d. 1380 AD), a distinguished disciple of the great Bengali Sufi Shaikh Alaullluq. In this letter to the Sultan he writes: "God be praised, what a good land is that of Bengal to which numerous saints and ascetics came from many directions and made it their habitation and home. For example, at Devgaon, seventy leading disciples of the Shaikh of Shaikhs Hazrat Shaikh Shihab-ud-

14 Muin-ud-Din Ahmad Khan. "Muslim Renaissance in Bangladesh'; Islam in Bangladesh Through the Ages, p. 216. 15 Abdul Ka ri m. "Bangladesh During the Muslim Rule'; Islam in Bangladesh Through the Ages, p. 57. 16 For details, please see: M. A. Ra him, Social and Cu/tura/ History of Benga/, Kara ch i 1935, pp. 37-46. 17 Fof details, please see: M. A. Rahim, lbid. pp. 64-60. 18 M. A. Ra him, /oc. cit., pp. 16-17. 19 Muin-ud-Din Ahmad Khan,"lmpact ofislam on the Religio-Social and Cultural Life of the People of Bangladesh'; Islam in Bangladesh Through the Ages, op. cit., p. 121. 20 Abdul Ka ri m, Social History of the Muslims of Bengol (Oown to AD 7938), The Aslatic Society of Pakistan, Dhoka 1959, p. 17. THE ROLE OF THE SUFIS IN THE PREACHING OF ISLAM IN BANGLADESH i 47

Din Suhrawardy are taking their eternal rest. Several saints of the Suhrawardia order are lying buried in Mahisun (Mahiganj in Rajshahi). Hazrat Shaikh Sharfud Din Abu Tawwamah, one of the twelve of the Qadir Khani order, whose chief disciple was Hazrat Shaikh Sharfud Din Yahya Maneri (1263-ı38ı AD) lies buried at (near Dhaka). As for the cities n the country of Bengal, there is no town or village where holy saints did not com e and settle:'21 Various localities in Bangladesh were centers of Sufi missionary activities either in the pre-Muslim period or immediately after the Muslim conquest. Mention may, however, be made here of the names and activities of certain celebrated saints and preachers who visited the region or settled here for the purpose of spreading the Islamic creed. lt is reported that Shaikh Bayazid Bistami (d. 872/874 AD in Persia) visited Chittagong, accompanied with his followers, in the middle of the 9th century, built a Chillaklıana ( a solitary place of spiritual meditation) ona hillock near the city of Chittagong and spent so me time with his disciples in that area. 22 But no evidence is available to prove the accuracy of this report. In the ıo45 AD, Shaikh Muhammad Sultan Rumi, accompanied by his murshid (spiritualleader) anda large number of disciples, came to Bangladesh and preached Islam at Netrokona in the Mymenshigh district. According to local tradition, the great spiritual power of Sultan Rumi succeeded in persuading a large number of non-Muslims, including a Koch King and members of the Royal family, to embrace Islam. The king donated the village of Madanpur to the saint, and it is here that his is situated. 23 Shaikh Mir Sultan Mahmud, better known as Shah Sullan al-Balkhi Mahisawar, came to Bangladesh in accordance with the suggestion of his spiritual guide, Shaikh Muhammad Tawfiq, in the middle of the ı ı thcentury. Shah Sultan Mahisawar preached Islamic ideology in many areas of the greater Dhaka and Bogra districts while, at the same time, according to local tradition, he fought against Raja Parsuram, King of Mahasthan, and liberated the people from his tyranny and persecution. The people of the locality accepted Islam from his hands. His is situated alMahasthan in the Bogra district.24 According to local tradition, a great Sufi nam ed Baba Adam Shahid came to Rampal at Vikrampur in the Dhaka district (now in Munshiganj) in the reign of the Hindu King Ballala Sena. The Sufi established his astanah ( resting place)

21 M. A. Ra him. op. cit .. p. 17. 22 A. K. M. Ayub Ali and others (ed.), op. cit., p. XII (lntroduction). 23 M. A. Ra him, op. cit., p. 19. 24 lbid., p. 19. 48 1 PROCEEDINGS OF THE INTERNATIONAL SYMPOSIUM ON ISLAMI C CIVILISATION IN SOUTH ASlA

in Abdullah near Rampal and made it the center of his missionary activities. Baba Adam Shahid may have preached Islam in that locality either before or immediately after the establishment of Muslim rule in Bengal. The simple grave of Baba Adam Shahid is to be fo und at Rampal in front of a mosque built by a chief named Malik Kafur in 1483 during the reign of Sultan Jalai-ud-Din Fath-i-Shah.25 Makhdum Shah Dawlah Shahid, another renowned Sufi and a descendant oflrat Mu'az Ibn Jabal (R), a companion of the Prophet Muhammad (SAW) and a disciple of Shaikh Shamsuddin Tab rizi, cam e to Bangladesh in the early part of the ı 3 ıh century. 26 Settling with his followers in Shahzad in the Pabna district he devoted himself to preaching Islam. At Shahzad there are 21 graves belonging to Makhdum Shah Dawlah Shahid and his followers and there is a fountain at the foot of a hill near Chittagong called Chashma Shaikh Farid. From this evidence it can be inferred that Shaikh Farid Ganj-i-Shar (d. 1269), who visited many places in India to preach Islam, might well have visited Chittagong. It is known from Rahatul Qulub that he was present at the deathbed of Shaikh Jalal Uddin Tabrizi, who died at Dcotala near Pandua in 1244 AD. 27 Shaikh Jalal U d din Tabrizi ofPersia was the most celebrated and distinguished of the early Sufis ofBangladesh. He attained his sp iritual perfection asa disciple of Shaikh Shihab-u d-Din Suhrawardi who se nt him to the Indian subcontinent to serve the cause of Islam. In India he met his contemporary Sufis, Shaikh Qutbud-Din Bakhtiyar Kaki and Shaikh Balıa-ud-Din Zakaria. From he came to Bangladesh which he wanted to make the field of his mission of preaching Islam, settled down in Pandua, established his Khanqah there and dedicated himself to the cause of Islam. His great spiritual personality, missionary zeal and humanitarian services accounted for the speedy spread of Islam in Bangladesh. He laid the foundation of a strong Muslim community in North Bengal and contributed substantially to the consolidation of the newly established Muslim rule in this region.28 Shaikh Jalal-ud-Din, popularly known as Shah Jalal, was one of the great Sufi-preachers credited with the acquisition of and the spread of Islam in this region. According to Gulzar-i-Abrar, he belonged to Turkistan and was a disciple of the distinguished Sufi Sultan Sayed Ahmad Yesevi. An inscription refers to him as Shaikh Jal al Muzarrad (Bachelor) of (konium, known

25 lbid, p. 18 26 Ayesha Begum, Professor, De pt. of lslamic History and Culture, Dhaka University. 27 AbdulMannan Taleb, Bangladesche Islam, Adhunik Prokashani, Dhaka 1980, pp. 65-72. 28 For details, please see: M. A. Ra him. op. cit., Abdul Karim, op. cit., pp. 20-21. THE ROLE OF THE SUFIS IN THE PREACHING OF ISLAM IN BANGLADESH 1 49 as Rum in Asia Minor). Suhayl-i-Yeman, a nineteenth centurywork, mentions him as a Yemani Arab of the Quraish family. After the completion of his spiritual training, he left Konya with the permission of his preceptor to preach Islam and came to Sylhet, passing through India. He with his 360 followers helped the Muslim Generals Sikandar Gazi and Nasir Uddin in the conquest of Sylhet from the Hindu King . After the conquest of Sylhet, Shah Jalal settled there and devoted himself to preaching Islam and other humanitarian activities. Ibn Batuta's account gives us an idea of the life of austerity, devotion and service of this prominent Sufi. He was an extraordinary s aint and his contribution was remarkable. Inde ed, by his missionary activities Shah Jalal deserves a distinguished place among the builders of Muslim Bengal. The Shrine at Sylhet is a place of pilgrimage to all sections of the people.29 Shaikh Sharf-ud-Din Abu Tawwamah was a distinguished Sufi and scholar who played a significant role in the spread of Islam and the development of Muslim society in Bangladesh. He came from Bukhara and settled down at Sonargaon near Dhaka in the larter part of the thirteenth century. ' His Khanqah became an illustrious centre ofislam preaching and Islamic learning. His renown as Sufi and scholar attracted large numbers of people of all sectors from different parts of the subcontinent who accepted him as their spiritual and intellectual guide. 30 Shaikh Abdullah Kirmani was one of the earliest Chishti saints in Bangladesh. A disciple of Shaikh Muin-u d-Din Chishti, he brought the mission of his celebrated Chishti preceptor in thislandin the early part of 13th century. Other distinguished Chishti saints of Bengal were Shaikh Akhi Siraj-ud-Din Uthman, Shaikh Alaul Huq, Shaikh Nur Qulb-ul Alain, Syed Ashrai, Jahangir Simnani and Shaikh Zahid. They left a deeper impression on the religious and social life ofBangladesh. They were the Sufis of profound learning and spiritual knowledge. 31 Many other Sufi-preachers are also credited with the spread of Islam in Bangladesh. Zafar Khan Ghazi served Islam in the Satgaon region West Bengal in the latter part of the thirteenth century. Shaikh Bardul Islam, Shaikh Anwar, Shaikh Badmd-Din Shah Madar, Shah Anwar Kuli Halvi, PIT Badmd-Din

29 For elaborate d iscussion, please see: Sharif Uddin Ahmad (ed.), Sylhet: ltihash O Oitijjah (History and Heritage), Dhaka 2001. 30 For details, please see: Abdul Lath's Ph. D. Thesis on Shaikh Sharf-ud-Din Abu Tawwamah, in lhe Central Library of Dhaka University. 31 M. A. Ra him, op. cit., p. 24 50 1 PROCEEDINGS OF THE INTERNATIONAL SYMPOSIUM ON ISLAMI C C!VILISATION IN SOUTH ASlA

Badr-i-Alam, Manlana Shah Dawlah, Shah Shall Uddin, Shah Ali Baghdadi, Manlana Ala, Shah Isınail Ghazi and others carried the message of Islam to the various parts ofBangladesh in the districts ofKhulna, Jessorc and Barisal Islam was spread by the great saint and warrior . According to the valuable and anthentic descriptions of Dr. Enamul Huq, Dr. Abdul Karim, Dr. Muinud-Din Ahmad Khan, AbdulMannan Taleb, Dr. Latifa Akan da and Dr. M. A. Rahim most of the Sufis of the earlier period were noted for their spiritual attainment as well as vast learning. The Khanqah of those Sufis were centers of spiritual knowledge and Islamic learning. As an example, Shaikh Sharfud-Din Abu Tawvvamah was a most prominent and distinguished scholar of the second half of the 13th century and excelled in Islamic learning and seenlar sciences. His venerable Academy at Sonargaon drew a large number of students from all parts of Bengal including Northern India. Shaikh Yahya Maneri was his most distinguished disciple in that academy. At the same time, the name and fame of the Sufi scholars Shaikh Alaul Huq and Nur Qutb-ul Alam attracted disciples and peoples from all parts of Bengal and even from Northern India. Mir Syed Jahangir Simnani, Shaikh Nasirud-Din Manikpuri and many others received spiritual knowledge and Islamic learning from Shaikh Ataul Haqq in the Pandua Seminary. Shaikh Husam Uddin Manikpuri and others were educated in Islamic knowledge and Sufi mysteries by Shaikh Nur Qulb-ul Alam. The Sufis played a significant role in the expansion of Muslim territory and in the consolidation of Muslim rule in Bangladesh. For example, the saint­ warrior Gafar Khan Ghazi and Shah Shafi-ud-Din fought against the Hindu Raja of Satgaon and extended Muslim dominion in that region. Hazrat Shah Julal and his followers co-operated with the Muslim forces of Sikandar Ghazi in fighting against Govinda, the Hindu king of Sylhet and in establishing Muslim rule in that part of the county in 1303 c. E. It is believed that Khan Jahan Ali, a Sufi and warrior, added the territories of Jessore, Khulna and Barisal to the Muslim Sultanate. Shah Isınail Ghazi expanded the Muslim state in Mandaran and Ghoraghat. The Sufis also saved the Muslim state and society in times of crisis. Hazrat Nur Qulb-ul Alam rescued the Muslim sovereignty in Bengal when Raja Kans (Ganesh) tried to establish Hindu supremacy in the country after the death of Sultan Ghiyas-ud-Din Azam Shah. Some of the Sufis also stood as the champions of Islamic policy in the administration of the Muslim State. Shaikh Alaul Huq advised Sultan Ghiyas-ud-Din Azam Shah to follow Islamic policy in affairs of state.l2

32 See: Enamul Haqq, Uangladcsher Suti-Shadhak (in Bengali), Dhaka, Bangla Academy 1959. THE ROLE OF THE SUFIS IN THE PREACHING OF ISLAM IN BANGLADESH 1 51

The above mentioned devout, pious persons and many other personalities came to this part of the world from different Muslim countries, spread the divine Islamic message of eternal peace, happiness, love and fraternity among all dasses of the inhabitants from tillers of the soil to the princes and from low castes and untouchables to the high born . As a result, Islam was firmly rooted in the whole country by the beginning of the 141hcentury when the Muslims cam e to occupy a predominant position in all sp h ere s oflife, especially in the eastern zone, known as Bangladesh,. It may be mentionedin conclusion that the Sufis served the cause ofislam in Bangladesh in various ways. They preached Islam in every corner, and by their missionary zeal and ideal life acquired a large number of converts, particularly from the Buddhists and Hindus. That Thai Bangladesh became a Muslim majority area is a proof of the great success of the Sufi preachers. They played an important part in the development of education and learning and in the formation of a uniquely Muslim society and culture in Bangladesh.33 They also served in the consolidation and development of Muslim rule in Bangladesh.34

33 For mo re detailed d iscussion, see: Juinul Abedin's Ph. D. Thesis on Khan Jahan Ali's Contributions in the preaching of Islam in South Bengal, written in Sengali and preserved in the Central Library of Dhaka University. 34 For other relevant sources, see: Alul Sur, Banglar Shamajik ltthash, Calcutta 1976.