SOCIO-POLITICAL LIFE IN INDIA DURING 16 th _ 17 th CENTURIES AS REFLECTED IN THE SUFI LITERATURE THESIS ^ SUBMITTED FOR THE AWARD OF THE DEGREE OF Boctor of pi)!logopl)p HISTORY F ^. BY •/ i KAMAL AKHTAR Under the Supervision of DR. IQBAL SABIR CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2008 ,.:<'M«'U::*^^»>"'S fJtr HI 4.1" '"• Muslim OS^.'-- a V',N^ 2013 •S 'r to^ €i/9eeniA (Dr. IqSaCSaSir Sr. Lecturer CENTRE OF ADVANCED STUDY Department of History Aligarh Muslim University Aligarh-202002, U.P., India Phone: 0571-2703146(0) Mobile: 09411488564 Dated: 25.11.2008 Certificate This is to certify that Mr. Kamal Akhtar has completed his research work under my supervision. The thesis prepared by him on "Socio­ political life in India during 16*''-17*'' centuries as reflected in the sufl literature" is his original research work and I consider it suitable for submission for the award of the Degree of Ph.D. in History. (Dr. Iqbal Sabir) Supervisor PREFACE-CUM-ACKNOWLEDGEMENT Sufism has played significant rote in sodat, cuCturaC and even in political' development in India during the medievaC period. H^a^ng aSode in different regions of the country, the MusRm saints, ie. Sufis, attracted people of all sections to their fold. VndouStedCy the motto of Sufis was to develop the feelings of communaC harmony. Cove for human Beings and service ofman^nd. They also left impact on medievaC podticaC Rfe. <But at the same time Sufis and their foCCowers aCso greatCy contriSuted in the fieCd of kaming and schoCarship. Large num6er of u>or^ -were produced on different aspects of IsCamic mysticism. TCistory teCCs us that most of these wor^ were "written during W'*-17^'^ centuries, 'these wor^ incCude SiographicaC accounts, maCfuzat of the saints, wor^ on phiCosophicaC aspects of Sufism, Brochures and treatises on litanies am£practices, and the collections ofCetters of the Sufis. This literature of the 1&^-17^^ centuries refCects compCete socio-podticaC scenario of the time. JLn attempt has Been made in the present thesis to use this sufi literature for deriving information for socio- poCiticaCGfe during the period. In this connection, I consider it mypCeasant duty to ac^owCedge my deep indeBtedness to my esteemed supervisor ^. IqBaCSaSir. lUis wor^-wouCd not have Been possiBCe -without his speciaC care, heCp, affectionate guidance and vaCuaBCe suggestions and enriching discussions. I feeC honoured and fortunate to compCete my thesis under his inspiring supervision. I find myseCf unaBCe to express my gratitude and oBGgation to him in words. I have aCways received BrotherCy affection and ^ndnessfrom him. I am indeBtedto (Professor ^.L. (Bhadani, Cfiairman, Centre of Advanced Study, (Department of !HtstoTy, JlCigarh Muslim Vniversity, Jidgarh. He has aCways Been compassionate to me and ta^n much interest in soCving my proBCems. There are no words to express my deep sincerity and than^Cness to fdmfor fits generous and ^tuf attitude towards me. I am aCso deepCy indeStedto (prof. SfiaHaSuddtn Iraqi, former Cfidirman of the department for his courtesy and ^ndness. My gratefuf than^ are due to <Pnyf. Tariq ^^mad and (Dr. ^R^thar whose advices and suggestions have aCways Been a usefuC addition to my ^owCedge. I am also gratefuCto the authorities of the V.g.Q 9^ationaCfellowship and Indian CounciC of TRstoricaC ^search (J.(RsT.) for awarding me the fellowships. These provided me not onty with moraC support hut also economical support to me for my ej(tensive research materiaC collection from various RSraries and state Cihrariesfor my thesis. I would 6e failing in my responsihifity if I do not ac^owledge my deepest gratitude to my parent. They have always Seen source of inspiration and encouragement for me. My than^ are atso due to my Brothers, sisters-in- laws and sisters and Srothers-in-Caw for their love and compassion, moraC support and ungruding help throughout my research wor^ I shall Se guilty if I don't ac^owCedge the courtesy and ^ndness of the stajf members of the research RBrary of our (Department. They cooperated with me at every step and made all 600^ availaSle that were needed. I am also thankful to the staff of MauCana Jizad Lihrary, especially its (Persian, Vrdu, and manuscripts sections, and also to the staff of seminar RBrary of the (Department of Islamic studies. 9/ly thanks are also due to the office staff of my department. My sincere regards and grateful thanks are also due to ad my friends and well wishers. Both in and outside JiHgarh, for their help and affection during my research work^ (KAMAL AKHTAR) CONTENTS Page No. Preface-cum-Acknowledgemeni i-ii Introduction 1-9 Chapter I Eminent Sufis of the 16*-17"' Centuries 10-103 Chapter II Sufi Works of the Period 104-127 Chapter III Development of Spiritual Thought 128-150 Chapter IV Social Life (Sufis and Non-Muslims) 151-179 Chapter V Political Life (Sufis and State) 180-243 Conclusion 244-246 Bibliography 247-264 Introduction INTRODUCTION Sufism is an important segment of our social life. It has played significant role in developing social, cultural and political trends in India during the medieval period. The Chishtiya and Suharwardiya silsilas exerted great influence on the social, cultural and political trends of the Indian sub­ continent, during the Sultanate period. In closing years of the fourteenth century the Qadiriya silsilah also appeared in the spiritual scenario of the country. Similarly, at the end of the sixteenth century the Naqshbandi Silsilah too entered into India and dominated its religious atmosphere during the whole seventeenth century. When we make a survey of the sufis' activities since the beginning of the sixteenth century, we find Shaikh Abdul Quddus Gangohi, an eminent saint of the Sabiriya branch of the Chishti order, as a pioneering personality. Though the early Chishtis of the Sultanate period always avoided the company of rich people and ruling class. Shaikh Abdul Quddus maintained cordial relations with the contemporary rulers. The collection of his letters contains epistles addressed to Sikandar Lodi, Ibrahim Lodi, Babur and Humayun and also to several contemporary nobles and officials. The other important saint of the sixteenth century was Saiyid Mohanmiad Ghauth of Gwalior who belonged to the Shattari Silsilah. He too maintained friendly relations with Humayun and Akbar. Humayun is said to have become his murid. Among the Sufis of the Qadiri silsilah in the sixteenth century, Shaikh Amanullah of Panipat deserves special mentions. Akbar was so deeply influenced by his spiritual excellence that he used to consult the saint in important official matters. As mentioned above, the Naqshbandi Silsilah was introduced in India during the closing years of the sixteenth century. Its founder in our country was Khwaja Baqi Billah. Like his spiritual predecessor in Central Asia, Khwaja Baqi Billah considered it appropriate to maintain relations with the rulers and ruling class. His Chief Khalifa and the most famous Naqshbandi sufi of the early seventeenth century Shaikh Ahmad Sirhindi was of the view that the ruler's position in relations to his subjects is like the position of heart in relation to body. If heart is defective, whole body will suffer. Similarly, if the ruler is not just, people will have to face difficulties. Therefore, to reform the society, it is essential to reform the ruler first of all. Sirhindi openly criticized Akbar's religious experiments and tried to win over Jahangir to rule in accordance with the laws of Islam. His son Khwaja Mohammed Ma'sum and other descendents were in close relations with Aurangzeb. Among the Sufis of other Silsilahs in those days, Miyan Mk Qadiri of Lahore also occupies significant place. Accordingly, the whole period of the sixteenth-seventeenth centuries was under the deep impact of Sufis and Sufism. Throughout the period they worked on the principles of iove for humanity', 'service to mankind' and 'feeling of communal harmony'. Taking abode in different cities and towns of the country they attracted people of various sections to their mystic fold. They also deeply influenced the contemporary political life. Rulers and nobles also felt inclined to these spiritual personalities. Most of the saints of our period of study, i.e. 16"'-17"^ centuries, maintained cordial relations with them. However, their activities were not confined to such an extent. They also made great contributions in academic and literary fields. Several biographical accounts, Malfuzat of the saints, works on philosophical aspects of Sufism, brochures and treatises on litanies and practices, and the collections of letters of the Sufis ih til were produced during the 16 -17 centuries. Tiiis sufi-literature is valuable source of our information for understanding the history of the period. The impact of the Sufis on Indian society and culture in those days can be clearly studied in this literature. The influence of their teachings on common man and also the problem of people belonging to the lower strata of society may be evaluated through these works. The sufi literature throws light on almost all aspects of medieval life - social, cultural and political. This literature discusses not only the Sufi ideas and thought but also provides valuable information about the social trends of the period. This also throws light on different aspects of social life of the period such as preaching of religion, social relation and communal harmony. This literature also tells us about the aristocratic trends and working of the ruling class. It helps us, to great extent, in understanding the contemporary political environment as well. As most of the Sufis of the 16 -17 centuries maintained cordial relations with the contemporary rulers and nobles, this literature provides different types of information about the religious inclination and method of working of the rulers and also reveals their attitude towards people.