SUFIS OF KARNATAKA

SUFIS OF KARNATAKA

Sufism is a unique phenomenon that has sprung from Islam and has its admirers all over the world. India is no exception to this. Sufism is called ‘tasawwuf’ in Arabic. It is usually defined as the ‘inner, mystical or psycho-spiritual dimension’ of Islam. However some scholars have opined that it could also be outside the sphere of Islam. Sufi saints are honoured and worshipped in India irrespective of religious affiliations. The origin of Sufism is traced to the life time of Prophet Muhammed. A group scholars attracted by his teachings used to assemble at the platform of the Mosque of the prophet in Medina. They were later called ‘Ahle Suffe’ (The people of the Suffe) (There are other etymological derivations also)

Sufism has many orders such as chistiya, quadriya, naqsbandiya and Suhrawardiya. These orders have a number of silsilahs among them. These are led by Sufi saints who lived in ‘khanqahs’ or hospieces along with their disciples. Hazarat Khwaja Bande Nawaz Gesu Daraz, (1321-1422) a great Sufi saint belonging to the chishtiya order has created a centre of Sufi culture at Gulbarga an important city in north Karnataka. He was a disciple of Hazarat Nasiruddin Chiragh Dehlavi of Delhi. After he became the successor (khalifa) of his master, the saint moved over to South India taking the Chishtiya order along with him. He was invited by the Bahmani king Fairoze Shah (r.1397-1422) to settle down in Gulbarga. He traveled all over the country and taught the precepts of Sufism. He has authored a number of books in Dakhani Urdu, Persian and Arabic languages. “Tafseer Multaqat’, ‘Avarif-ul-Ma arif’, ‘Fasoos-al-Hukum’, ‘Quaseeda Amali’ ‘Sharhu Awarif-ul-Maarif’ and ‘Adaab-al-Mureedein’ are some of the books authored by him. An annual fair (Urs) takes place in honour of this saint.

Khwaja Bande Navaz Dargah is the tomb of the great saint. It continues to be a place of pilgrimage for both Hindus and Muslims. It is a great symbol of religious harmony.

Bijapur is another very important Sufi centre in Karnataka. There are thousands Sufis buried in Bijapur and near by places belonging to different orders of Silsilas like Chistia, Qadiria, Shuttaria, Haidaria, Naqshbandia, Soharwardia etc. Hazrath Khwaja Ameen Uddin Ali Aala Sher-e-Khuda Chisty, Hazrath Ainuddin Ganjul Uloom, Hazrath Shamshul Ushaq, Hazrat Sayyed Shah Moulana Qutub-ul-Aktaab Haashim Peer Dastageer, Hazrath Syed Jaffer Sakaf Qadri Muqbil Sadath and Hazrath Sheikh Hameed Qadri are some of the important Sufis of Bijapur.

Bababudagiri is another important Sufi shrine in Karnataka. Dada Hayath Mir Khalander was a great Sufi, revered by both Muslims and Hindus in India. India. According to legend, he introduced coffee to India by bringing coffee beans from Yemen. The annual urs of Dada Hayat represents a fine blend of Islamic and local influences. A striking feature of the urs is the large participation of wandering faqirs belonging to the Qalandariyya and Rafai Sufi orders. The former wear saffron clothes, while the latter dress in green.

There are a number of dargahs related to Sufi saints in Bangalaore also. Dargah Shariff of Soharwardiya Sufi saint Hazrat Tawakkal Mastan Baba, dargah of Quadira Sufi saint Hazrat Mohiuddin Shah Quadri, (also known as Hazrat Kambal Poshah) dargah of the Chishtiya Sufi saint Hazrat Khwaja Mehboob Ali Shah Chishti are among the better known dargahs.

There are many more dargahs present all over Karnataka and all of them have devotees belonging to Hindu and Muslim religions.

The influence of Sufism is not confined to religious harmony. It has had a positive effect on Kannada literature also. Folk forms such as Kalgi-tura ballads, rivaayath songs etc exhibit a blend of these religions in their thematic and formal concerns.

Sufis sants of Karnataka have thrived unceasingly to bring about a unity between Hindus and Muslims. Their teachings transcend the boundaries of caste and creed. They have preache religiousharmony and human values. Sufism has done a lot to allieivate the antagonism that prevailed between these two religions particularly among the lower strata of the society,