Chapter 6 The Chishtis in the Subcontinent| Class 12 History Notes

The Chishtis were a prominent Sufi group who migrated to India. They played a significant role in shaping Islamic spirituality in the Indian subcontinent. In this article, you will get detailed notes on The Chishtis in the Subcontinent from Chapter 6 of your Class 12 History textbook.

Chishtis are a prominent Sufi group in India. They are significant in Islamic spirituality. They established Khanqahs, which are the centers for social and spiritual activities. Pilgrimage to Sufi shrines, such as the revered ‘Gharib Nawaz’ in Ajmer, was a common practice among Chishti followers. Chishtis influenced cultural practices, including music and poetry. They drew inspiration from local traditions, enriching regional cultures.

The khanqah served as the focal point of social life, exemplified by Shaikh Nizamuddin’s hospice in fourteenth-century Delhi, situated near the Yamuna River in Ghiyaspur. This complex consisted of several chambers and a large hall (jama’at khana), where residents and visitors prayed and lived. Inhabitants included the Shaikh’s family, attendants, and disciples. The Shaikh himself resided in a small rooftop chamber where he received visitors in the mornings and evenings. Surrounding the courtyard was a veranda, with a boundary wall enclosing the premises. During times of potential threat, such as the fear of Mongol invasion, neighboring people sought refuge in the khanqah.

The concept of a Wali (plural auliya), or friend of God, was central to Sufism, representing individuals claiming proximity to Allah and the ability to perform miracles through His grace (barakat).

Various activities took place within the hospice, including the operation of an open kitchen (langar) funded by unasked-for charity (futuh). People from diverse backgrounds, including soldiers, singers, merchants, poets, and travelers, visited throughout the day seeking discipleship, healing amulets, and the Shaikh’s intercession. Notable visitors included poets like Amir Hasan Sijzi and Amir Khusrau, as well as the court historian Ziyauddin Barani, who documented their experiences with the Shaikh.

Practices observed in the khanqah, such as bowing before the Shaikh, offering water to visitors, initiating disciples with head shavings, and engaging in yogic exercises, reflected efforts to incorporate local traditions.

Shaikh Nizamuddin appointed several spiritual successors and tasked them with establishing hospices across the subcontinent. Consequently, the teachings, practices, and influence of the Chishtis, along with the Shaikh’s renown, proliferated rapidly. This expansion attracted pilgrims not only to his shrine but also to the shrines of his spiritual predecessors.

Major Teachers of Chishti Silsila

People visit the tombs of sufi saints, known as dargahs, to seek their spiritual blessings. One of the most revered dargahs is that of Khwaja Muinuddin, also called “Gharib Nawaz” (comforter of the poor). Pilgrims have been visiting this shrine for over seven centuries, regardless of their backgrounds.

The dargah of Khwaja Muinuddin became famous in the fourteenth century due to the piety of its Shaikh and the patronage it received from rulers. Sultan Muhammad bin Tughlaq was the first Sultan to visit, but the construction of the tomb began later, in the fifteenth century. By the sixteenth century, it became a popular pilgrimage site, and even Emperor Akbar visited it multiple times.

Jahanara, the daughter of Emperor Shah Jahan, also went on a pilgrimage to the dargah in 1643. She described her experience of praying, not sleeping on a leopard skin, and showing reverence to the tomb.

During these pilgrimages, music and dance are often used to evoke spiritual ecstasy. Sufis remember God through recitations and mystical music performances. This practice of seeking blessings and connecting with the divine through music and dance has been an important part of the Chishti tradition.

The Chishti sufis didn’t just use sama‘ to connect with people; they also adopted local languages. In Delhi, they spoke Hindavi, the language of the common people. Some sufis, like Baba Farid, even wrote verses in the local language, which were later included in the Guru Granth Sahib. Others composed long poems to express ideas of divine love using human love as a metaphor. For instance, Malik Muhammad Jayasi’s Padmavat told the story of Padmini and Ratansen, symbolizing the soul’s journey to the divine. These poems were often recited during sama‘ in hospices.

In Bijapur, Karnataka, Chishti sufis composed short poems in Dakhani, a variant of Urdu, during the seventeenth and eighteenth centuries. These poems were likely sung by women while doing household chores. Some compositions were in the form of lullabies and wedding songs. The sufis in this region were likely influenced by the pre-existing bhakti tradition, which helped Islam gain acceptance in the villages of the Deccan.

Amir Khusrau, a disciple of Shaikh Nizamuddin Auliya, introduced the qaul, a hymn sung at the beginning or end of qawwali sessions, adding a unique dimension to Chishti sama‘. Qawwali performances, starting with the qaul, are now common in shrines across the subcontinent.

In summary, Chishti sufis used various forms of poetry and music, often in local languages, to spread their message and connect with people, enriching the cultural and spiritual landscape of the region.

The Chishti tradition emphasized austerity and maintaining a distance from worldly power, although they didn’t isolate themselves entirely from political influence. Sufis accepted donations from political elites, who, in turn, established charitable trusts and granted tax-free land for hospices.

Rather than hoard donations, Chishti sufis used them for immediate needs like food, clothing, shelter, and rituals, enhancing their moral authority. Their piety, scholarship, and reputation for miraculous powers made them popular among people from all backgrounds, sought after by kings for legitimacy.

Kings sought the legitimacy and intercession of sufis, bypassing jurists who advocated imposing shari‘a as state law. Sufis were believed to intercede with God for the benefit of ordinary people, leading kings to desire proximity to sufi shrines and hospices.

While kings and sufis generally cooperated, conflicts arose over rituals and titles. Both expected certain rituals, like prostration and foot kissing, and sometimes sufis were addressed with grand titles, like “sultan-ul-mashaikh” (Sultan among shaikhs).

Who were the Chishtis and what was their significance in the subcontinent?

The Chishtis were a prominent Sufi group who migrated to India and played a key role in shaping Islamic spirituality in the region.

What was the central hub of social and spiritual activities for the Chishtis?

The Khanqah, or Sufi hospice, served as the center of social and spiritual life for the Chishtis.

Where was Shaikh Nizamuddin’s hospice located and why was it famous?

Shaikh Nizamuddin’s hospice was situated on the banks of the Yamuna River in Ghiyaspur, known for its spiritual gatherings and guidance.

What was the practice of pilgrimage to Sufi shrines, and why was it significant?

Pilgrimage, or Ziyarat, to Sufi shrines like ‘Gharib Nawaz’ in Ajmer was common, believed to bring seekers spiritual grace.

How did the Chishtis influence cultural practices in the subcontinent?

The Chishtis influenced music and poetry, with specially trained qawwals performing to evoke divine ecstasy.

What was the relationship between the Chishtis and rulers in the subcontinent?

Despite occasional conflicts, rulers generally favored the Chishtis for their spiritual and social influence.

Can you provide examples of the Chishtis’ cultural influence in specific regions?

In Karnataka, Chishtis drew inspiration from local traditions, composing songs like Dakhani and Lurinama.