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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