NewAgeIslam TV: Social Inclusion through the Prism of Sufism
Dr. Meher Fatima Hussain in a seminar on Sufism organized by Jamia Millia Islamia and New Age Islam Foundation, New Delhi
(Following is the transcript of Dr Mehr Fatima Hussain’s paper read in the introductory session of a seminar on Sufism organized jointly by Dr K. R. Narayanan Centre for Dalit & Minorities Studies, Jamia Millia Islamia and New Age Islam Foundation, New Delhi on March 13-14, 2013 .
Dr Mehr Fatima Hussain is an Assistant Professor in the Centre and was the co-ordinator of the seminar.)
The present theme is identifying to address the issue of social exclusion, inclusive policy through the prism of Sufism, at a time when we are witnessing conflicts and communalism which is being consciously created. Developing an understanding on the model of inclusion is desired. We need to revisit our socio-cultural repositories to work out avenues of integration. The repertoire of Sufism may shed light on many aspects of social inclusion, as they are the ones who have given us one of the earliest lessons in inclusion. Today we boast of living in a modern age yet we find the society ridden with cast and communal hostilities and gender imbalances. Exclusion in married form serious in serious implication is rampant, that we attempt to redress through policies of affirmative action. Laws and regulation is imperative but they are more corrective to a fault. By the time justice is dispensed, loss is already done.
Also, exclusion in overt form can be registered, what is more damaging is the malaise of covert exclusion, that often go unrecorded and hence difficult to address. It is important to target the deep rooted prejudice and bias from which discrimination emanates. Here philosophy of Sufism acquires importance as the Sufis were able to weave differences in to harmony, ensuring dignity of the individual and stability in the society. The Sufis always regarded the inclusion and integration more of a subject of social responsibility than a subject of law. They have remained in the vanguard for promoting peace and harmony and in this quest they often suffered wrath and anger of those whose agenda had been constructing social fissures.
Despite being penalized, Sufis never succumbed in a mission of promoting social justice and equality, that too mostly in the common language of the people. In this regard, we can also explore the secular sources that are compiled in vernacular languages. Gesu Daraz, the 15th century Sufi was a prolific writer and his love for the poor and the lowly and his defence of the rights of man earned him the title of Banda Nawaz, that is, benefactor of God’s creatures. He was one of the early poets and writers in Urdu language. Not only Urdu, in promoting vernacular languages and regional dialects, the Sufis played an eminent role. In the process or promoting their message of peace and harmony, they also cemented linguistic bonding. Often they travelled to the distant corners of the country promoting inter-regional synthesis as well.
Rishis, that is, indigenous sufi order in Kashmir encouraged peaceful co-existence, exalted the virtues of mankind and upheld syncretic universal creed. The founder of the rishi order, Sheikh Nuruddin strongly recommended forbearance and peaceful relations among all sections of the society. Writes Rashidudding Khan, the eminent social scientist that the Sheikh Nizamuddin Auliya’s liberal and tolerant outlook helped spread his message throughout the country and gained for him the popular title of Mehboob-e-Ilahi, that is, the beloved of God. His tomb in Delhi remains even after centuries a constant point of pilgrimage and of massive congregation of people of all castes and creeds, Hindus and Muslims. So is the Sufi shrine of Khwaja Moinuddin Chishti at Ajmer that acquires not only national but international prominence for integrative reasons.
Paul Jackson, an eminent writer from Australia, who has explored the Sufi shrines in India, particularly of Bihar observes that while the mosque distinguishes and separates Hindus and Muslims the dargahs tend to bring them closer. It is a live manifestation of Ganga-Jamuni tehzeeb or Indian composite culture. Verses of Baba Farid find place in the Adi Granth, the religious scripture of the Sikhs and it is believed that the foundation stone of Golden Temple in Amritsar was laid by a Sufi saint who was especially invited for the purpose from Lahore.
Mughal prince Dara Shikoh wrote in the Majmual Bahrain, the mingling of the two oceans that in the higher plains of the realization of truth there is no essential difference between Hinduism and Islam. Dara also translated the Upanishads into Persian and it is believed that he also translated the Bhagvad Geeta or perhaps got it translated by one of his officials. Emperor Bahadur Shah Zafar revered as a Sufi king banned cow sacrifice during Eids in 1857 throughout Delhi and even forbade yoking of cows to the cars displaying his respect for religious sensitivities. During these days Mirza Asadullah Khan Ghalib had written to one of his friends that five things kept Delhi alive: the Red Fort, the Chandni Chowk, the daily crowd at Jama Masjid, the weekly walk to the Jamuna bridge and the yearly fair of the flowermen, that is, Phool Walon ki Sair, the latter celebrated since 1812.
Bahadur Shah Zafar was a chief patron of Phool Walon ki Sair and he paid tribute both at Jogmaya Temple and Bakhtiyar Kaki’s dargah at Mehrauli that he continued to celebrate in 1857 when Delhi was under siege. The festival was later stopped by the British when Mahatma Gandhi launched the Quit India Movement in 1942. This festival that epitomized Hindu Muslim unity was revived by Jawaharlal Nehru in the independent Indi in 1962. The tradition continues to be a great secular event and a symbol of communal integration. The Sufis with a vision had in fact constructed socio-cultural repertoire to connect people through music, poetry, , literature, letters, dance and sama that resonates strongly in the Indian traditions. Sources reveal that Sufis have passionately collaborated in the freedom movement of India. The Non-Co-operation Movement in Bihar commenced with the return of the title of Shamsul Ulema by Shah Badruddin of Phulwari Sharif Khaqah and it is believed that he got Khadi on Gandhian model specially made to be used for his funeral.
The Sufis even extended sufferance to the victims of the artisan carnage in form of shelter and protection. These are some robust examples to suggest the Sufis have played an impressive role not only in the evolution of secularism but also integration and inclusion. Many more illustrations would follow that I believe will be unraveled during the course of the seminar. However, to what extent we can equate Sufi traditions only with Islam can be a subject only for experts to deliberate upon but whatever extent we can identify Sufism with Islam, we can acknowledge and register recognition and contributions of the members of the minority community that have gone in the making of the socialist and secular India.
As an essential mandate of Dr K. R. Narayanan Centre for Dalit and Minorities Studies to look into aspects of social exclusion and inclusive policies. This seminar would be a meaningful step towards exploring possibilities of integration through sophistic model and its inclusive relevance in contemporary times. A centre cannot only record and register about agencies of exclusion but more importantly can act as a pivotal institution whereas aspects of Indian inclusive culture can be researched, recorded and recognized. Thank you.
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