Languages and Communication
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.
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.
Chapter 6 The Chishtis in the Subcontinent| Class 12 History Notes