This Book Is A Short Biographical Sketch Of Sufiya-E-Kiram (The Generous Mystics) Of Indian Subcontinent. If We Want Falaah Wa Behbood (Success And Well-Being) Here Faani (Perishable) World And In Aakhirat (The Next World, Life After Death) Which Is Baqa`E-Davam (Everlastingness) The Teachings Of Sufis (Described In This Book) Will Be Very Useful Because Sufis Have Left A Lasting Legacy That Will Guide The People Today And In Future.

Nile Green reveals the politics and poetry of Indian Sufism through the study of Islamic sainthood in the midst of a cosmopolitan Indian society comprising migrants, soldiers, litterateurs and princes.

The Sufis were heirs to a tradition of Islamic mysticism, and they have generally been viewed as standing more or less apart from the social order. Professor Eaton contends to the contrary that the Sufis were an integral part of their society, and that an understanding of their interaction with it is essential to an understanding of the Sufis themselves. In investigating the Sufis of Bijapur in South India, (he author identifies three fundamental questions. What was the relationship, he asks, between the Sufis and Bijapur's 'ulama, the upholders of Islamic orthodoxy? Second, how did the Sufis relate to the Bijapur court? Finally, how did they interact with the non-Muslim population surrounding them, and how did they translate highly developed mystical traditions into terms meaningful to that population? In answering these questions, the author advances our knowledge of an important but little-studied city-state in medieval India. Originally published in 1978. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Originally published in 1938. SUFISM ITS SAINTS AND SHRINES. An Introduction to the Study of Suftsm with Special Reference to India BY JOHN A. SUB. PREFACE: At the very outset I desire to acknowledge with deep gratitude the invaluable assistance given to me by my revered friend and counsellor, Rev. L. Bevan Jones, Principal of the Henry Martyn School of Islam ics, Lahore, in the composition of this book in proper English. He has helped unstintingly by going over the whole manuscript, sentence by sentence, correcting and improving its language and thus making its publi cation possible. Without his help and encouragement this book would, probably never have seen the light. I am also deeply indebted to my friend and colleague, Rev. J. W. Sweetman, for kindly re-writing Ch. II, and translating into English the original passages quoted in this book, and also for his generous help in Proofs reading. I also desire to express my great indebtedness to Dr. L. E. Browne, my former colleague and to my friend and benefactor Dr. M. T. Titus for thir most valu able criticism and helpful suggestions most of which have found their way into this book. I am conscious that the subject here dealt with has not received adequate treatment. But in view of the fact that the resources for our knowledge of such parts of it as, the history of the Religious Orders and details of the Saints, are so obscure and at times so unacces sible, readers who are in a position to see the books shortcomings will kindly forgive the deficiencies and favour me with their criticisms. The book claims no originality and no great re search. It is an effort to place before English readers in systematic form, the varied and extensive, though often hidden, material on the subject of Mysticism and Saint worship in Islam, available in Urdu and Persian literature. A word must be added on the system of translitera tion adopted in this book. While it has not been poss ible to give an exact idea of the pronunciation of Arabic and Persian words, the following method has been adopted. The elision of alif is indicated by an apostrophe, e. g., Allul-Hujwiri. The cases where apostrophe is used for hamza or for the elision of alif can easily be determined by persons acquainted with Arabic and Persian. The Arabic ayn is represented by an inverted apostrophe O e. g. Shara The long vowels are represented by a short hori zontal overline, a, I, u, and have approximately the sound of the vowels in the following words father, seen, loot., Diacritical points or lines appear under h, s, z, t, o, th, kh, gh, to represent certain Arabic values. Some few words, however, such as current proper names, are spelled according to usage, e. g., Muhammad, Quran, Islam. In footnotes and headings Arabic or Sanskrit words are spelled in Roman without any diacritical points. J. A. S. March, 1938. CONTENTS PAGE: Chapter-Introduction ... ... 1 I. The early History of ufism ... 6 The derivation of the word ufl The beginning of ufism The earliest form of ufism. II. Later Development of ufism ... 17 Speculative elements in ufism ufism wins recognition in Islam The classic period of Sufism Farldud-Dln, 4 Attar Jalalud-Dm Ruml Sadl Later ufl peots Shabistari Hafig Jami. III. The ufl Gnostic System .....

Sufis created the most extensive Muslim revivalist network in Asia before the twentieth century, generating a vibrant Persianate literary, intellectual, and spiritual culture while tying together a politically fractured world. In a pathbreaking work combining social history, religious studies, and anthropology, Waleed Ziad examines the development across Asia of Muslim revivalist networks from the eighteenth to the twentieth centuries. At the center of the story are the Naqshbandi-Mujaddidi Sufis, who inspired major reformist movements and articulated effective social responses to the fracturing of Muslim political power amid European colonialism. In a time of political upheaval, the Mujaddidis fused Persian, Arabic, Turkic, and Indic literary traditions, mystical virtuosity, popular religious practices, and urban scholasticism in a unified yet flexible expression of Islam. The Mujaddidi ÒHidden Caliphate,Ó as it was known, brought cohesion to diverse Muslim communities from Delhi through Peshawar to the steppes of Central Asia. And the legacy of Mujaddidi Sufis continues to shape the Muslim world, as their institutional structures, pedagogies, and critiques have worked their way into leading social movements from Turkey to Indonesia, and among the Muslims of China. By shifting attention away from court politics, colonial actors, and the standard narrative of the ÒGreat Game,Ó Ziad offers a new vision of Islamic sovereignty. At the same time, he demonstrates the pivotal place of the Afghan Empire in sustaining this vast inter-Asian web of scholastic and economic exchange. Based on extensive fieldwork across Afghanistan, Uzbekistan, and Pakistan at madrasas, Sufi monasteries, private libraries, and archives, Hidden Caliphate reveals the long-term influence of Mujaddidi reform and revival in the eastern Muslim world, bringing together seemingly disparate social, political, and intellectual currents from the Indian Ocean to Siberia.

"Sufism has had a very special place in Indian cultural ethos having contributed significantly to the making of its syncretic socio-cultural fabric. The present book seeks to be an introduction to the growth and development of Sufism in Indian, and touches upon all the main sects of Sufism, while delineating the way of life of the Sufi-saints. The book attempts to present the way Sufism has impacted India, and also explores the dynamics of Indian philosophical and religious traditions impacting the growth of Sufism in this part of the world. " -- Back cover.

Dr. Thomas Dahnhardt Deals With The Evolution Of The Indian Lineage Of The Naqshbandiyya _ Also Called Mujaddidiyya _ To Study The Spiritual Symbiosis Between The Hindu And Muslim Communities. He Surveys Various Masters Of The Tradition, The Establishment Of A New Khanaqah And The Emergence And Methodology Of The Hindu Offshoot Of The Mujaddidiyya Mazhariyya.