These Pirs Are only Interested in Music, Dance, and Women

About the Speaker

Kashshaf Ghani specializes on pre-modern South Asia covering the years 1000-1800 A.D. His fields of research cover society, politics, religion and cultural interactions in this region, with a focus on History of Sufism, its shrines, practices, social interactions, and networks. He teaches courses on pre-modern North India and the Deccan, introductory course on Asian history; along with specialized courses on Sufi and Bhakti traditions, historical understanding of Asia and Asian societies, pre-modern West and Central Asia. Kashshaf is currently working on his monograph that explores the ritualistic dimension of Sufism in South Asia, expressed through mystical practices and devotional exercises.

Abstract

Sufism is recognized as a spiritual tradition that originated from within the folds of the Islamic faith. And much like its parent religion, its origin and spread was initially limited to regions of West Asia and North Africa. Till the time when the eastward movement of Muslim political authority introduced Sufism to lands beyond Iran, stretching right up to the frontiers of modern-day Myanmar.

This geo-political shift marked the beginning of a remarkable career for Sufi traditions in the vast region of South Asia, transcending culture, politics and history. At the same time it pointed towards the crucial influence society, politics and culture of South Asia had on this spiritual tradition. These influences are visible, if not regularly recorded, through practices, shrine rituals, performances and social participation. Over centuries these eclectic influences added to the dynamism of Sufism in this region, allowing it to benefit from the cultural practices of people attached to its teachings.

It is ironical that these very influences became the starting point of a reformist phase, criticizing Sufis for misleading people towards an erroneous notion of worship and devotion. This discussion will reflect on some of these aspects concerning the history of Sufism in South Asia.

Report

Professor Ghani began his lecture by describing the popular social imagery of music, food, and dance associated with Sufism as inconsistent with its historical origins. He explained that Fakirs and their ideas of spirituality arose from the term fakr in Arabic, meaning poverty. The basic principle behind their beliefs was an emulation of the simple life that had been led by the Prophet Mohammed, which manifested itself in the attires and lifestyles of the ascetics. Through the establishment of the master-pupil relationship and formalisation of the silsilas, Sufism was soon institutionalised from its space in the imaginary realm to one that was firmly rooted in geography—the dargah. As these centres of pilgrimage expanded, so did their social profiles. Dargahs became hubs for the practice of private rituals like sama (chanting of music) and zikr (silent prayer) as well as public rituals like the qawwali. In addition to this, choreographed dancing by whirling dervishes demonstrated the symbolism present in Sufi practices to summon spiritual energy such as circumambulation representing celestial power, gestures of obeisance, clapping, and the stamping of feet. Furthermore, attire like long and ragged sleeves expressing the final stages of tearing as well as the removal of black coats signifying death were essential to this symbolism. Consequently, debates began to arise about the legality of such practices that permitted elements of eroticism, seemingly in contradiction to the orthodox views of mainstream Islam. Further, dargahs were frequented by female devotees in order to offer specific prayers of marriage and children, which again contrasts with a modern perspective that characterises female participation as un-Islamic. However, such a view discounts the significance of shrines like that of Sheikh Zainuddin Shirazi in Khuldabad where Shirazi’s adopted daughter Khwan Bibi became an object of worship. Ironically, as Professor Ghani concludes, these practices in the Sufi tradition that were meant to bolster the union between human beings and God, were condemned for breaking the very norms of the faith that aimed to do the very same.

The point that Professor Ghani made that struck me as most fascinating was the chasm between the mainstream and fringe factions in Islam on the correct method of communicating with God. One would assume that since a shared object existed between them, the path to this would not elicit such vehement opposition. However, it becomes clear how the dynamics of such a situation change when questions of authority and authenticity are involved.

By Maya Haider, Undergraduate Class of 2020