Islam: A Religion of Peace

Man is not for religion; religion is for man- Jaklan Habib. All the religions which are known to us throughout the history, has been propagating peace. When we observe the history of the origin of religion and the cause behind its origin, we find some notions working behind it, e.g. to establish social justice, to promote peace and solidarity, to ensure morality as well as the fundamental rights of mankind and all other living beings.
Islam, claimed itself as a revealed religion, is a religion of peace and faith by its name. From its beginning till the present all the true followers and preachers propagated peace and devoted their lives to establish peace. Professor Gibbs writes in his book “Whither Islam” that No other society has much a record of uniting in an equality of status, of opportunity and of endeavor, so many and so various races of mankind”
Famous Indian intellectual Mr. K. L. Guaba writes in his book “Prophet of the Desert” to confess the Islam as a religion of Peace that “Islam is a religion of peace and toleration. The dominant features of Islam, as its very name implies, is the making of peace. A Muslim is one who has made peace with God and Man. Peace with God implies complete submission to His will and obedience to the laws of creation. Peace with mankind implies the doing of good to one’s fellow creatures.”
Islam, is an Arabic word, derives its “Salaam” and “silm.” The word Salaam means peace and the word silm means submission. So, Islam clarifies itself as a religion of Peace which could be achieved through the submission of man’s will to the will of Allah. The great Sindhi scholar professor T. L. Wasani in his article “Islam as misunderstood by H. G. Wells reproduced in the Islamic review” (February, 1938) writes that “Muhammad had a broad catholic vision. He is the person from whose tongue and hands, mankind is safe.”
Islam as a religion or ideology tied all the human beings in a relationship of universal brotherhood. Holy Quran, sacred text if Islam, declares that “People, be mindful of your lord, who created you from a single soul, and from it He created its mate, and from the pair of them sread countless men and women for and wide…… (4:1) This statements of Holy Quran makes it clear that since the beginning of creation we are tied in a bond of relationship, universal brotherhood. Holy Quran also said that “the believers are brothers, so make peace between your two brothers……. (49:10)
Stanly Lane Pool said in “The speeches and table talk of the prophet Muhammad” (Edinburgh, 1882) that “If greatness of purpose, smallness of means and astounding results are the criteria of human genius, who could dare to compare any great man in modern history to Muhammad? On the basis of a Book (the Quran) every letter of which became law, he created a spiritual nationality which blended together peoples of every tongue and every race.”
To promote peace Islam laid emphasize on individual and communal freedom. It does not believe in mediator in the case of relationship between man and Allah. Mr. Bodley remarks in his book”The Messenger” that “there is no priesthood in Islam. There are Muslim religious teachers and preachers and mosque officials but there is no intermediary between the believer and God. A Muslim is in direct relationship with God.” In 628 A.D, a treaty have made between Muslim and Christian community, when Muslims were the ruler of Arabia, to ensure communal freedom and peace. The treaty is known in history as the charter of privilege. The charter is “This is a message from Muhammad Ibn Abdullah, as a covenant to those who adopt Christianity, near and far, we are with them. Verily, I, the servants, the helpers, and my followers defend them, because Christians are my citizens; and by Allah! I hold out against anything that displeases them. No compulsion is to be on them. Neither are their judges to be removed from their jobs nor their monks from their monasteries. No one is to destroy a house of their religion, to damage if, or to carry anything from it to the Muslims houses.
Should any one take of these, he would spoil God’s covenant and disobey His prophet. Verily, they are my allies and have my secure charter against all that they hate. No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. If a female Christian married to a Muslim, it is not to take place without her approval. She is not to be prevented from visiting her church to pray. Their churches are to be respected. They are neither to be prevented from repairing them not the sacredness of their covenants. No one of the nations (Muslims) is to disobey the covenant till the last day.”
Islam claimed itself as a complete code of life, through which Muslims ruled almost all the discovered land of the world, never became a means of oppression or Karl Marx’s opium. Historian lane pool writes in his article “Voice of Islam” published in 1957 that “As a statesman Muhammad was as great as he was a preacher of righteousness. His revelations now deal with things earth. When they looked only towards the things of heaven, petty social rules, and general orders, certain permissions are promulgated with the same authority and from the same divine sources as the command to worship one God alone. He governed the nations as a prophet and not as a king and as a prophet his ordinance must be endorsed with divine afflatus. He found that he must regulate the meanest details of the people’s life. Thus Islam is the God ordained complete code of life.”
As a complete code of life, Islam laid down some rules and regulations to its followers. It cordially condemned the act of injustice, all kind of evil what makes life a complex whole, all the deeds what are the causes of inconvenience. With the divine rule of Islam the true followers were heartily trying to introduce a peaceful society. Islam encourages people to work in righteous way. It declared a reward for a right person. As a propagator of personal freedom it declares that “By the soul and how he formed it……. The one who purifies his soul succeeds and the one who corrupts its fail. (91:7-10) Holy Quran also declares that “Be a community that calls for what is good, urges what is right, and forbids what is wrong; those who do this are the successful one. (3:104) In another “Allah commands justice and doing good, and generosity toward relatives….. (16:90) Professor T.L Waswani writes in his article “Islam as misunderstood by H. G. Wells reproduced in the Islamic review” (February, 1938) that “Muhammad expressed the role of life for the true Muslim in the following significant words- Do unto others what you would have them to do you, and reject for others what you would reject for himself.” In Hujjatul Bi’da prophet (sm) has said that O people! Listen to my words and understand them, know that all Muslims are brothers one to another; ye are one fraternity. Nothing belonging to one of you is lawful to his brother unless given out of free goodwill. Guard yourselves from committing injustice.
Hypocrisy or giving false testimony is a great barrier to establish peace. The religion of peace, Islam takes a strong attempt to aware them who give false testimony. Holy Quran declares that “you who believe uphold justice and bear witness to Allah, even if it is against yourselves, your parents, or your close relatives. Whether the person is rich or poor, Allah can the best take care of both.” (4:135)
Knowledge is an important fact to establish peace. Without knowledge nothing will be clear to us. Knowledge is like media working between right and wrong. It helps us to determine our value, to know the evil. Knowledge is like a candle in a deep dark forest, helps us to know the direction about right path. Prophet (sm) enjoined Muslim to seek knowledge from cradle to the grave. Holy Quran declares that “you, people, can ask those who have knowledge if you do not know. (16:43) Holy Book again declares that “do not follow blindly what you do not know to be true; ears, eyes and heart, you will be questioned about all these” (17:36)
Democracy is one of the great helper of peace. In a democratic system of government all people from different forms can participate in consultation of different matter. They can play an important role to elect their leader. In democratic country government are bound to preserve the fundamental rights of the citizens, e.g. food, shelter, medicine, education and cloths. In such country people enjoyed full freedom. They also preserve the right to criticize the government on issues. Islam as a religion of peace and as a grace of Allah to people encouraged them to practice democracy. Professor T.L. Waswani writes that “when shall the modern nations place love of man above love of the world? There can be no democracy without love of man as a man. This democracy is the very essence of Islam.” Holy Quran says that “here you are, you love them, but do not love you……. (3:119) Dr. Maude Royden remarks in his book “the problem of Palestine” that “the religion of Muhammad proclaimed the first real democracy ever conceived in the minds of men. His God was of such transcendent greatness that before Him all worldly difference was not. Even the deep and cruel cleavage of color ceased to account. All believers are equal and this fundamental equality is nit a fiction as so common among Christianity. It is accepted and real.”
Any immoral or illegal works are the causes to ruin peace. For instances, a great war in history between Sparta and troy had held only because of a women. Destruction of twin tower in America is another example. The causes behind such evil works are mainly personal or political as well as economic interests. All the conflicts on the earth, from past to present, are the results of evil activities, evil thinking. Holy religion Islam stands against all sorts of evil with clear declarations, “Do not contribute to your own destruction with your own hands” (2:105) Islam also said that “Do not kill each other” (4:29), “Do not turn your nose up at people, nor walk about the place arrogantly, for Allah does not love arrogant or boastful people” (31:18) Barnard Shaw has truly said that: “Mohammad was a savior of humanity, the mercy for all men, A blessing for men, and an exemplar in every age.” Someone may claim about the Islamic concept of Jihad. He may accuse that it is a obstacle of peace. But, friends, the actual meaning of Jihad is not attack others. Jihad first refers to fight against one’s own evil. Jihad means to endeavor, to effort. This endeavor or effort is for the establishment of peace. Than, Jihad refers to attack others in order to self defense. About the prophet’s fight with opposites parties Dr. Laura has said “The struggle was between anarchy, the materialism of Barbarian pagans, and the disagreement and falsehood of the highly civilized but intolerant Jews on the one hand and a high ideal or religious and social regeneration on the other.
This was the ideal which Muhammad desired to achieve at any cost and he fought as only a meek one could fight against arrogance who has little will to fight is compelled to fight against those who are bent upon his destruction by force. This he did with very little help, but with the certainty that he was opening the way for carrying the truth to many lives and that he was charged to indicate the right road in the midst of darkness. Arriving, he had first of all lent his friendly hand to the Jews who in this city represented a rich and flourishing group. He invited them to loyal cooperation in political and social unity. But when he realized that they were utterly hostile to him and they were bent upon the pursuit of a false and traitorous course he had to fight and punish them. War was only a means of safe-guarding and exalting the true faith and not an end in itself it was a necessary defense, not an unjust offence.”
First and foremost principle of the Islamic Ideology is to develop human equality in order to ensure social balance. A. R. Gibb has said in his article “An interpretation of Islamic history” that “In fact the social teachings of prophet Muhammad such as brotherhood of all Muslims, their equality before law and God in spite of difference of wealth and station in life and their mutual relationship of the duties arising out of these principles became crystallized and stabilized by being linked to one’s inward loyalty and onward obligation to the one true God.”
George Bernard Shaw has said in his book “Genuine Islam,” vol. 1, that “I believe that if a man like Muhammad were to assume the dictatorship of the modern world he would succeeded in solving its problems in a way that would bring it its much needed peace and happiness.”
The great theosophist and political leader Mrs. Anne Besant has said that “Islam is often attacked because it is utterly misunderstood as to the greatness of its prophet and the nobility of his teachings to the world. Often times in the west you find attack on Islam on the ground that it is fanatically persecuting, not progressive; on the ground that the position of Women in Islam is not such as it should be; on the ground that it does not encouraging learning, science and intellectual endeavor. These are the three chief attacks which the westerners make against Islam. I want towards the conclusion of what I have to say to show you that these attacks are not ju7stified by the teachings of the prophet and are controverter by the services which Islam has rendered to the world.”
Now I want to conclude with the language of Michael Hanes writes in his published article “What attracts me in Islam” march, 1959 that Islam attracts me because it offers a complete philosophy of life, because it is authentic religion, preached and practiced by those who understand it. I believed no one afford to ignore Islam in this day and age. Every one should study it with an open mind to find out just what it really is and does. Those who do so will find themselves pleasantly surprised and they should come to understand the vital truth of unity, brotherhood, morality and tolerance, which are the fundamental teachings of the religion of Islam.”

Inter-faith dialogue: Change for peace

It is stated that in the past there have been hostilities between the religions, but it is necessary now to strive for mutual understanding, for social justice, for universally valid ethic foundation, peace and freedom. The historic process to this insight was often marked by violence, forced conversation, Anti-Judaism, Anti-Semitism. But we know that the value of one religion can only be measured by the ethic standards.    We should sincere that religion survive because of its followers as well as demolish also. Every people belonging to different faith love their religion. We want harmony, we want peace. All the people hate chaos but history shows that war after war, terrorists’ activities and all other violence held by people. My question is why. Answer is lack of preaching of proper religious feature, lack of religious practice, lack of religious knowledge. To remove all kind of religious anarchy the most emphasized point is dialogue among different faith. It helps us to hold a clear idea about other.
The term interfaith dialogue refer to cooperative and positive interaction between people of different religious faiths and spiritual or humanistic beliefs, at both the individual and institutional level with the aim of deriving a common ground in belief through a concentration on similarities between faiths, understanding of values, and commitment to the world. Interfaith activity can be seen as a major component in and contributor to promoting peace and co-existence between people and communities of faith. This has always been the case and people from a wide variety of countries and conflicts have used interfaith dialogue and action as a medium for more harmonious co-existence.
Interfaith dialogue then can help:

• to eliminate ignorance and reduce stereotyping and prejudice about particular religions and religious communities

• to lay firm foundations to overcome differences or to meet common goals at local and national levels by building confidence and trust through rational dialogue and co-operative action

• to link relevant religious and multinational organizations to mitigate against terrorist responses to situations :

- By improving communication
- By facilitating dialogue and deep listening
- By addressing together perceived injustices
- By understanding or respecting different value systems and learning about them.
These activities lead us to peace. Interreligious dialogue which leads us to remove religious anarchy help us to established religious harmony among different faiths.
Inter-religious harmony means inter-religious understanding. The term understanding implies a process of mutual knowing the other side and affirms a desire for tolerance. Inter-religious understanding is indispensable for peaceful coexistence. It should be kept in mind that inter-religious disharmony is scarcely responsible for all world’s turbulence.
The first task for inter-religious harmony will be to establish and enumerate the ethical and moral code common in all religions. As well as it should be realized that doctrinal complexities asides, all religions work on almost the same basic principle and lay down almost the same ethical and moral code.
After all, it is important to realize that peace cannot be achieved without religious conciliation and tolerance, peaceful and fraternal coexistence between people of different ethnic cultural and religious groups.
It is not the doctrinal difference amongst religions, but what unites them that should be emphasized and highlighted, so that a proper knowledge is attained in a positive and meaningful way
The main obstacle will be the false notion that people of one faith harbors about another faith, sometimes even about their own faith. Some of the false notions were formed because of misunderstanding and lack of communication, some were slanderous concoction by hostile minds and some were appended and interpolated by religious leaders of the same faith whose self-esteem far outmatched their grasp of the essence of their own religion.
As well as extra religious issue, involved in inter-religious understanding will be difficult to resolve. International disputes which evoke different response in the minds of people belonging to different religious faiths should be dealt with objectively and justly. Otherwise, any issue creating sympathy in the minds of one group of people and irritation in the minds of another group, especially because of difference in religious affinity, in potentially the biggest cause of disharmony and unrest.
For overcoming it we need a common culture and inter religious peace order. And culture should be
Culture without violence
Culture with reverence for life
Culture of solidarity
Culture of tolerance and truthfulness
Culture of balanced rights and partnership of man and woman
For holding such culture and religious peace order we need fruitful inter-religious dialogue and the net result will reach at people’s level. Because they are not aware, proper educated about their own religion and its peaceful approach towards others faith. For a peaceful religious culture inter religious understanding is needed must at people’s level.
In conclusion, I can say that,
No peace is possible between the nations without peace between the religions.
No peace is possible between the religions without dialogues between the religions
No dialogues are possible between the religions without global ethical standards.
No survival of our world is possible in peace and justice without a new paradigm of international relations based on global ethical standards.

Sufism in Bangladesh

Bengal like many other lands does not possess sufficient records of her internal affairs before the fifteenth century. She is also unfortunate in not having any history of thought movements which in all probability started emerging with the advent of Islam from the thirteenth century. So, to find out the earliest age when Sufism was introduced into Bengal, we observed that Sufism in Bengal was the continuation of Sufism in Northern India, and that the eleventh century AD was the probable time when Sufism was first introduced into India. In that connection we may mention two names of Sufis - Shah Sultan Rumi who came to Mymensingh in 1053 AD and Baba Adam who came to Dhaka in 1119 AD. As far as we know, the earliest historical Sufi, who came to Bengal after the two afore-mentioned solitary figures, was Shayekh Jalaluddin Tabrizi in 1225 AD.

From the beginning of the thirteenth up to the fourteenth centuries, the Sufis of Northern India predominated over the Sufis of Bengal. During this time, their (Northern Indian Sufis') deputies were sent to the Bengali people. It is generally said that establishment of Muslim rule was instrumental in bringing the faith of Islam and its civilisation in this country. This statement is only partially true but it was Sufis who were the real torch-bearers of Islamic faith in Bengal. Their real influence on Bengal began to be continuously felt from the very inception of the thirteenth century AD.

There may be a question, impelled by what motives the Sufis of Northern India and other foreign countries first turned their attention to Bengal? We do not exactly know. But, it can be precisely said that intention of preaching their faith - Islam -among unbelievers was the main aim which impelled them to leave their hearth and home for Bengal. With this view they came to our country often quite alone and preached Islam throughout their lives under circumstances. The earliest Sufis' attempts to proselytism began under very unfavourable circumstances: the country was under the rule of Hindu ruler. It is, therefore, interesting to mention here a few causes that contributed to the success of the proselytising mission of the Sufis.

Firstly, indomitable zeal, uncommon piety and widely believed miracles possessed by the Sufis of the thirteenth up to the sixteenth centuries AD were the first group of causes of the success of Sufi mission in Bengal. Their zeal was so great that it was not curbed or cheeked by personal losses, regal tyranny and even assassination. They all led a very pious and simple life; comfort and pleasures of life they shunned and all kinds of worldly bonds they cut off. In this way, they dedicated their lives for the cause of Islam and for the service of humanity.

Secondly, permanent establishment of Muslim rule in Bengal and the liberal and munificent patronage extended to the Sufis by the sultans were the other causes that contributed to the success of the Sufi proselytising in Bengal.

Thirdly, at the time when Sufis came over to this country Buddhism and Hinduism were two prominent religions of Bengal. During the time of Palas kingdom, Buddhism was the state religion. After the ruin of Buddhist kingdom, Hindu Sen dynasty established their kingdom. The followers of Buddhist religion were suppressed and oppressed by Hindu king. They were bound to convert in Hindu faith. Among the Hindu followers were four types viz Brahman, Khaitrya, Baisshya and Sudra. The lower types of Hindus were oppressed by higher type.

While the social and religious condition of the people was such, the Sufis came here carrying with them the message of Islam. Islam is ever famous for its strong monotheistic belief in God, and for its theoretical and practical teachings of universal brotherhood. Islam sufficiently possesses those qualities which can easily satisfy spiritual cravings of the masses. When the continuous activities of the Sufis, their inherent qualities, were made familiar to the masses, who were already groaning under social tyranny and sufferings from the agony of spiritual yearnings of soul, they gathered round the saintly preachers known as the Sufis and readily changed their old faith to the new one. The Muslims hardly made any distinction between a convert Muslim and a born Muslim. Only the change of faith at once offered the masses a golden opportunity to raise their social status to the status of their rulers, the Muslims, and to satisfy their hearts by the adoption of a simple and easily understandable creed like Islam.

During the period of Indian predominance over the Muslims of Bengal, a number of Sufi orders and sub-orders were introduced into Bengal. Among these orders Suhrawardi order of India had the credit to be the first Sufi order that was introduced to Bengal by Shayekh Jalaluddin Tabarizi in 1225 AD. He came to Bengal just on the eve of the Turkish conquest of this country. He converted a number of Hindus mostly belonging to lower castes. The last Hindu king built for him a mosque and a khanqah at Pandua but we exactly do not know, whether he left any reputed spiritual successor behind him. The next great saint of this order was Makhdum Jahaniya Mujarrad-i-yamani.

In the wake of Suhrawardi order, Chisti Sufis entered into Bengal to preach Islam. The first Sufi of this order was Shayekh Fariduddin Shakarganj in 1296 AD. His field of activities was in Eastern Bengal. When he was preaching in Eastern Bengal, another saint of this order named Abdullah Kirmani was active in Western part of Bengal. The third great saint of this order was Shayekh Akhi Sirajuddin Badayuni in 1357 AD. He was sent to Bengal by his spiritual guide Nizamuddin Awliya of Delhi for an avowed intention of propagating Islam in this country. When he died, he left behind him a long line of spiritual successors, who led aloft the banner of the Chisti order in Bengal for generation to come.

The Naqshibandi order of Indian Saints first came to Bengal during the lifetime of Mujadded-i-alf Sani. The first Sufi of this order who was introduced into Bengal was Shayekh Hamid Danishmand. The influence of the Naqshibandi on the Muslims of Bengal is of very recent origin, beginning only from the seventeenth century AD.

The next and probably the last order was the order of the Qadiri. The earliest Sufi belonging to this order was Hazrat Shah Qamis. He made many disciples in different parts of the country and his followers are known as Qamisiyah Dervishes. On his death, he was succeeded by Sayyed Abdur Razzaq.

These are the chief orders that were successively introduced into Bengal by the Sufis of the Northern India. Sufism of Bengal is a continuation of Sufism in Northern India.

Taking the general line of Sufi thought into consideration we may classify the Sufis into the following periods:

Early period: Duration of this period was from twelfth century to fourteenth century AD. This was the period of the spread of Islam in Bengal from Northern India. Almost all the Sufis of Bengal belonging to this age were the disciples of Suhrawardi and Chisti Sufi order.

Middle period: Duration of this period was from fifteenth century to seventeenth century AD. This was a period of steady consolidation of Muslim thought and of gradual accommodation of local influence in Bengal. The stimulating political atmosphere created by the independent sultans of Bengal, gave ample opportunities to Sufis to settle down permanently in various parts of the country and to come in close contact with the people. Another feature of this period was involvement of Bengali Sufis in the politics of the country.

Third period: This period was from eighteenth century to nineteenth century AD. From the latter part of the middle period signs did not want to prognosticate the early advent of this period. It was a period of decay and corrosion and of moral and spiritual degradation of the Bengali Sufis. The whole religious life of the Bengali Muslims was thoroughly affected by the environment under which it was living. The practice of Pir-murshidi was so much accentuated during this period that the whole mystic creed of the Sufis had to give way to it. Muslims began to believe that initiation to a Pir is absolutely binding on them. Such a belief gradually gave birth to a polytheistic devotion in the minds of the people and they began to give votive offerings to Pirs dead or alive.

After observing history we find four centres of Sufi activities:

Veranda centre: It is located in Maldah, Dinajpur, Rangpur, Purnima, Rajmahal and its surrounding places. This is the most important centre of Bengalis with regard to the history of its saints. It seems that the activities of the first Muslim preachers in this tract are chronicled more satisfactorily than of those in other tracts. The Sufis of this centre enhanced the prestige of the Muslims of Bengal by their piety, education, culture and activities. Most prominent Sufis of this centre are Shayekh Jalaluddin Tabarizi, Shayekh Akhi Sirajuddin Badayni, Shayekh Alauddin, Shayekh Nuruddin Qutb, Shayekh Hisam Uddin, Shayekh Rada Biyabani, Shayekh Khalil, Shayekh Shah, Shayekh Niamatullah and Shah Ismail.

Radha centre: It is located in Burdwan, Midnapur, Hugly, Birbhum and Bannkara. Sufi activities in this centre were not continuous. Only sporadic attempts were made by individual saints to proselytise the Hindu inhabitants of the localities where they settled. Most prominent Sufis of this centre were Shah Muhammad Gaznawi, Shah Abdullah, Shah Sultan Ansari, Shayekh Hamid Danishmand, Shah Mir Dhakir, Shah Saifuddin Shahid, Shah Abdullah Kirmani, Shah Zahiruddin, Haji Bahram Saqqa, Pir Badar, Shah Anwar, Shah Quli Halbi, Khwaja Anwar Shah.

Vanga centre: It is located in Mymensingh, Pabna, Bogra, Rajshahi, Dhaka, Faridpur and Barisal. From the chronological point of view, this seems to be the most ancient centre among all the Sufi centres of Bengal. Non-Indian Sufi activities are traditionally traceable in this centre from a time as early as the eleventh century AD. The number of the Sufis of this centre is a large one. From the fourteenth century AD Sufis from Northern India and many other parts of the country, began to flock to this part of Bengal. Most prominent Sufis of this centre were Shah Sultan Balkhi, Shah Sultan Rumi, Baba Adam Shahid, Shah Dawlah Shahid, Shah Jalal, Sayyidul Arifin, Shah Makhdum and Shah Ali Baghdadi.

Chattala centre: It is situated in Chittagong, Tippera, Noakhali and Sylhet. The main point of this centre was the district Chittagong, which is traditionally known as the land of twelve awliyas. Amongst these twelve awliyas, Pir Barad is generally regarded as the first and the greatest awliya, who brought the message of Islam to this remote area of Bengal. It is almost certain that twelve Sufis did not came to Chittagong together; they came to the district either in group of two or three or one by one in intervals. Most prominent Sufis of this centre were Pir Badar, Bayzid Bostami, Baba Fariduddin, Shah Badruddin, Shah Muhsin, Shah Pir, Shah Umar, Shah Badl, Chand Awliya and Shah Muakkil.

Now easily we may conclude that Sufi history in Bengal started in the eleventh century AD. It was truly a pious attempt of preaching Islam. The earliest Sufis of Bengal were so much intelligent. They observed the situation truly and preached Islam under rough circumstances. But at the age of eighteenth century, when Sufis were politically patronised, the real picture of Sufi movement was demolished. Implicit polytheism had taken place with Pir-murshidi concept.Bengal like many other lands does not possess sufficient records of her internal affairs before the fifteenth century. She is also unfortunate in not having any history of thought movements which in all probability started emerging with the advent of Islam from the thirteenth century. So, to find out the earliest age when Sufism was introduced into Bengal, we observed that Sufism in Bengal was the continuation of Sufism in Northern India, and that the eleventh century AD was the probable time when Sufism was first introduced into India. In that connection we may mention two names of Sufis - Shah Sultan Rumi who came to Mymensingh in 1053 AD and Baba Adam who came to Dhaka in 1119 AD. As far as we know, the earliest historical Sufi, who came to Bengal after the two afore-mentioned solitary figures, was Shayekh Jalaluddin Tabrizi in 1225 AD.

From the beginning of the thirteenth up to the fourteenth centuries, the Sufis of Northern India predominated over the Sufis of Bengal. During this time, their (Northern Indian Sufis') deputies were sent to the Bengali people. It is generally said that establishment of Muslim rule was instrumental in bringing the faith of Islam and its civilisation in this country. This statement is only partially true but it was Sufis who were the real torch-bearers of Islamic faith in Bengal. Their real influence on Bengal began to be continuously felt from the very inception of the thirteenth century AD.

There may be a question, impelled by what motives the Sufis of Northern India and other foreign countries first turned their attention to Bengal? We do not exactly know. But, it can be precisely said that intention of preaching their faith - Islam -among unbelievers was the main aim which impelled them to leave their hearth and home for Bengal. With this view they came to our country often quite alone and preached Islam throughout their lives under circumstances. The earliest Sufis' attempts to proselytism began under very unfavourable circumstances: the country was under the rule of Hindu ruler. It is, therefore, interesting to mention here a few causes that contributed to the success of the proselytising mission of the Sufis.

Firstly, indomitable zeal, uncommon piety and widely believed miracles possessed by the Sufis of the thirteenth up to the sixteenth centuries AD were the first group of causes of the success of Sufi mission in Bengal. Their zeal was so great that it was not curbed or cheeked by personal losses, regal tyranny and even assassination. They all led a very pious and simple life; comfort and pleasures of life they shunned and all kinds of worldly bonds they cut off. In this way, they dedicated their lives for the cause of Islam and for the service of humanity.

Secondly, permanent establishment of Muslim rule in Bengal and the liberal and munificent patronage extended to the Sufis by the sultans were the other causes that contributed to the success of the Sufi proselytising in Bengal.

Thirdly, at the time when Sufis came over to this country Buddhism and Hinduism were two prominent religions of Bengal. During the time of Palas kingdom, Buddhism was the state religion. After the ruin of Buddhist kingdom, Hindu Sen dynasty established their kingdom. The followers of Buddhist religion were suppressed and oppressed by Hindu king. They were bound to convert in Hindu faith. Among the Hindu followers were four types viz Brahman, Khaitrya, Baisshya and Sudra. The lower types of Hindus were oppressed by higher type.

While the social and religious condition of the people was such, the Sufis came here carrying with them the message of Islam. Islam is ever famous for its strong monotheistic belief in God, and for its theoretical and practical teachings of universal brotherhood. Islam sufficiently possesses those qualities which can easily satisfy spiritual cravings of the masses. When the continuous activities of the Sufis, their inherent qualities, were made familiar to the masses, who were already groaning under social tyranny and sufferings from the agony of spiritual yearnings of soul, they gathered round the saintly preachers known as the Sufis and readily changed their old faith to the new one. The Muslims hardly made any distinction between a convert Muslim and a born Muslim. Only the change of faith at once offered the masses a golden opportunity to raise their social status to the status of their rulers, the Muslims, and to satisfy their hearts by the adoption of a simple and easily understandable creed like Islam.

During the period of Indian predominance over the Muslims of Bengal, a number of Sufi orders and sub-orders were introduced into Bengal. Among these orders Suhrawardi order of India had the credit to be the first Sufi order that was introduced to Bengal by Shayekh Jalaluddin Tabarizi in 1225 AD. He came to Bengal just on the eve of the Turkish conquest of this country. He converted a number of Hindus mostly belonging to lower castes. The last Hindu king built for him a mosque and a khanqah at Pandua but we exactly do not know, whether he left any reputed spiritual successor behind him. The next great saint of this order was Makhdum Jahaniya Mujarrad-i-yamani.

In the wake of Suhrawardi order, Chisti Sufis entered into Bengal to preach Islam. The first Sufi of this order was Shayekh Fariduddin Shakarganj in 1296 AD. His field of activities was in Eastern Bengal. When he was preaching in Eastern Bengal, another saint of this order named Abdullah Kirmani was active in Western part of Bengal. The third great saint of this order was Shayekh Akhi Sirajuddin Badayuni in 1357 AD. He was sent to Bengal by his spiritual guide Nizamuddin Awliya of Delhi for an avowed intention of propagating Islam in this country. When he died, he left behind him a long line of spiritual successors, who led aloft the banner of the Chisti order in Bengal for generation to come.

The Naqshibandi order of Indian Saints first came to Bengal during the lifetime of Mujadded-i-alf Sani. The first Sufi of this order who was introduced into Bengal was Shayekh Hamid Danishmand. The influence of the Naqshibandi on the Muslims of Bengal is of very recent origin, beginning only from the seventeenth century AD.

The next and probably the last order was the order of the Qadiri. The earliest Sufi belonging to this order was Hazrat Shah Qamis. He made many disciples in different parts of the country and his followers are known as Qamisiyah Dervishes. On his death, he was succeeded by Sayyed Abdur Razzaq.

These are the chief orders that were successively introduced into Bengal by the Sufis of the Northern India. Sufism of Bengal is a continuation of Sufism in Northern India.

Taking the general line of Sufi thought into consideration we may classify the Sufis into the following periods:

Early period: Duration of this period was from twelfth century to fourteenth century AD. This was the period of the spread of Islam in Bengal from Northern India. Almost all the Sufis of Bengal belonging to this age were the disciples of Suhrawardi and Chisti Sufi order.

Middle period: Duration of this period was from fifteenth century to seventeenth century AD. This was a period of steady consolidation of Muslim thought and of gradual accommodation of local influence in Bengal. The stimulating political atmosphere created by the independent sultans of Bengal, gave ample opportunities to Sufis to settle down permanently in various parts of the country and to come in close contact with the people. Another feature of this period was involvement of Bengali Sufis in the politics of the country.

Third period: This period was from eighteenth century to nineteenth century AD. From the latter part of the middle period signs did not want to prognosticate the early advent of this period. It was a period of decay and corrosion and of moral and spiritual degradation of the Bengali Sufis. The whole religious life of the Bengali Muslims was thoroughly affected by the environment under which it was living. The practice of Pir-murshidi was so much accentuated during this period that the whole mystic creed of the Sufis had to give way to it. Muslims began to believe that initiation to a Pir is absolutely binding on them. Such a belief gradually gave birth to a polytheistic devotion in the minds of the people and they began to give votive offerings to Pirs dead or alive.

After observing history we find four centres of Sufi activities:

Veranda centre: It is located in Maldah, Dinajpur, Rangpur, Purnima, Rajmahal and its surrounding places. This is the most important centre of Bengalis with regard to the history of its saints. It seems that the activities of the first Muslim preachers in this tract are chronicled more satisfactorily than of those in other tracts. The Sufis of this centre enhanced the prestige of the Muslims of Bengal by their piety, education, culture and activities. Most prominent Sufis of this centre are Shayekh Jalaluddin Tabarizi, Shayekh Akhi Sirajuddin Badayni, Shayekh Alauddin, Shayekh Nuruddin Qutb, Shayekh Hisam Uddin, Shayekh Rada Biyabani, Shayekh Khalil, Shayekh Shah, Shayekh Niamatullah and Shah Ismail.

Radha centre: It is located in Burdwan, Midnapur, Hugly, Birbhum and Bannkara. Sufi activities in this centre were not continuous. Only sporadic attempts were made by individual saints to proselytise the Hindu inhabitants of the localities where they settled. Most prominent Sufis of this centre were Shah Muhammad Gaznawi, Shah Abdullah, Shah Sultan Ansari, Shayekh Hamid Danishmand, Shah Mir Dhakir, Shah Saifuddin Shahid, Shah Abdullah Kirmani, Shah Zahiruddin, Haji Bahram Saqqa, Pir Badar, Shah Anwar, Shah Quli Halbi, Khwaja Anwar Shah.

Vanga centre: It is located in Mymensingh, Pabna, Bogra, Rajshahi, Dhaka, Faridpur and Barisal. From the chronological point of view, this seems to be the most ancient centre among all the Sufi centres of Bengal. Non-Indian Sufi activities are traditionally traceable in this centre from a time as early as the eleventh century AD. The number of the Sufis of this centre is a large one. From the fourteenth century AD Sufis from Northern India and many other parts of the country, began to flock to this part of Bengal. Most prominent Sufis of this centre were Shah Sultan Balkhi, Shah Sultan Rumi, Baba Adam Shahid, Shah Dawlah Shahid, Shah Jalal, Sayyidul Arifin, Shah Makhdum and Shah Ali Baghdadi.

Chattala centre: It is situated in Chittagong, Tippera, Noakhali and Sylhet. The main point of this centre was the district Chittagong, which is traditionally known as the land of twelve awliyas. Amongst these twelve awliyas, Pir Barad is generally regarded as the first and the greatest awliya, who brought the message of Islam to this remote area of Bengal. It is almost certain that twelve Sufis did not came to Chittagong together; they came to the district either in group of two or three or one by one in intervals. Most prominent Sufis of this centre were Pir Badar, Bayzid Bostami, Baba Fariduddin, Shah Badruddin, Shah Muhsin, Shah Pir, Shah Umar, Shah Badl, Chand Awliya and Shah Muakkil.

Now easily we may conclude that Sufi history in Bengal started in the eleventh century AD. It was truly a pious attempt of preaching Islam. The earliest Sufis of Bengal were so much intelligent. They observed the situation truly and preached Islam under rough circumstances. But at the age of eighteenth century, when Sufis were politically patronised, the real picture of Sufi movement was demolished. Implicit polytheism had taken place with Pir-murshidi concept.

Corruption in Bible

Religion is an English word derived from Greek word Re-Ligare which means etymologically as to blind together. Though the etymological meaning of religion and any of its definitions do not fulfill the application of ideas, i.e., Christianity, Islam and such but it has been used to define these ideas. Revealed religions of the world (Judaism, Christianity and Islam) and the Holly scriptures of these testify that all the revealed religions are linked in tradition. In favor of my words New Testament says that “For I suppose that of the scribes and Pharisees, you will never get into the kingdom of heaven. You heard how it was said to our ancestors, you shall not kill; and if anyone does kill he must answer for it before the court. But I say this to you; anyone who is angry with a brother will answer for it before the court. Anyone who calls a brother fool will answer for it before the Sanhedrin; and anyone who calls his traitor will answer for it in the hell fine” (Matthew 5:20-23) This speech of Jesus Christ definitely mean that he did not came in this world to preach an independent religion, he came to fulfill the former revealed law preached by prophets up to Moses. Jesus Christ was not intended to establish a new religious order. He was sent by God to fulfill the Moses’ law. Jesus Christ said that “Do not imagine that I have come to abolish the law or the prophets. I have come not abolish them but to complete them. In truth I tell you, till heaven and earth disappear, not one dot, not one little stroke, is to disappear from the law until all its purpose is achieved”. (Matthew 5: 17-18). This word of Jesus Christ is directly order for all of his followers to follow the law for whom Jesus was sent but they do not, why? Because, St Paul said that “But now we are released form the law, having died to what was binding us, so we are in a new service, that of the spirit, and not is the old service of a writer code” (Romans 7:6). How dare Paul was! He taught against Jesus Christ to live with his follower’s skins. Here any one may put a question that according to Christianity the purpose of law or Jesus Christ was to free them from original sin and he freed his followers form that sin through his dead. But we know from the old law, to complete what Jesus was sent, that the purpose of law was to establish and fulfill the covenant what was held between Moses and God. And that was the law. The Covenant is: “I am Yahweh you God who brought you out of Egypt, where you lived as slaves. You shall have no other gods to rival me. You shall not make yourself a carved image or nay likeness of anything. Is however above or on earth beneath or is the water under the earth. You shall not bow them or serve them. You shall not misuse the name of Yahweh your God, Honor your father and mother so that you may live long is the land that Yahweh your God is giving you. You shall not kill. You shall not commit adultery. You shall not steal; you shall not give false evidence against your neighbor. You shall not set your heart on your neighbor’s house. You shall not set your heart on your neighbor’s spouse, or servant, man or woman, or ox, or donkey, or any of your neighbor’s possessors. (Exodus 20:2-17)

Christianity is not any new religion. It is an extension of Judaism. Moses duty, what was to fulfill Moses’ covenant with God was incomplete and Jesus Christ was sent to only Jews people to fulfill Moses’ covenant with God. On The other hand St Paul interprets Christianity as an universal religion for all of the community living in this world. But New Testament testifies that Jesus’ religion is only for Jewish. “He summoned his twelve disciples and gave them authority over unclean spirits with power to drive them out and to cure all kinds of disease and all kinds of illness. There are the names of twelve apostle …………… these twelve Jesus sent out, instructing them as followers. Do not make your way to gentile territory, and do not enter any Samaritan town: go instead to the lost sheep of the house of Israel. (Matthew 10: 1-6).

In Christianity Jesus Christ is regarded as the son of God. Because of his virgin birth they regarded that God is his spiritual father. In regard this we find in many places of Bible that Jesus Christ recall the God by the word “Father: for example, “Everything has been entrusted to my father; and no one knows the son except the father, Just as no one knows the father except the son and those to whom the son chosen to reveal him” (Matthew 11:27) But we know that Jews people called their God as father in their local language during the reign of Jesus Christ. And Jesus Christ uses the word father to be closer with Jews. In another New Testament said that “be careful not to parade your uprightness in public to attract attention; otherwise you loss all reward from your father in heaven (Matthew 6:1) Here Jesus Christ use the word father to refer God. This statement of Jesus Clearly indicates that here father does not mean a biological or spiritual father, it’s a shadow word. It refers only God as his name. In another of New Testament we see that “As Jesus went on his way two blind men followed him shouting. Take piety on us, son of David.” (Matthew 9:27).

The God of Christianity is a same as the God of Judaism but differ in name. The name of God in Christianity is “Elijah: New Testament testifies that “And about the ninth hour, Jesus cried out in a loud voice, Eli, eli, lama, sabachthani? That is my God, my God, why have you forsaken me? When some of those who stood there heard this, they said “The man is calling on Elijah” (Matthew 27:46-47). This verse also state that Jesus is only human born. Like this Old Testament said that “God spoke to Moses and said to him, “I am Yahweh, To Abraham, Isaac and Jacob I appeared as EI Shaddai, but I did not make my name Yahweh known to them (Exodus 6: 2-3). These verses prove that Christianity is not any new religion but an extension of Judaism. Another prove of my point is that the Holy Bible is consist of both Old Testament and New Testament, Jewish and Christian scriptures.

Another wrong practice of Christianity is their using of cross as their religions symbol. They honor it with special reverence. Some days ago I was watching a movie named Agora. In one scene I saw that a Roman Jewish leader threw a cross on the floor and a Christian follower took it hurry with special veneration. It was seemed to me that without cross to be a Christian is incomplete. But a Christian Scholar named Brinsley Le Poer Treuch wrote in his book Men among mankind that “It is interesting to note that the cross was not adopted as symbol of Christianity until long after the death of Jesus”.

As a prophet of God Jesus Christ had got some revealed instructions from God and he ordered his followers about the great commandment i.e., do not share anyone as god with God and love your neighbors. All of his message and teachings were revealed but in today bible what appears to us is not a revealed text. Most of the part of New Testament is Paul’s letter what was not revealed. Christian Scholar Dr. W Graham Scorggie had written in his book Is the Bible word of God? that “those books have passed through the minds of men, are written by the language of men, were penned by the hands of men, and hear in there style the characteristics of men”.

Today, Christianity is divided in many parts i.e. Catholicism, Protestantism and so on and their religious text, Bible, took different forms in compilation. Their faith on God is same but the belief about Jesus is different. Catholic Christian believes Jesus Christ as the spiritual son of God. On the other hand protestant Christian believe him as a human born. All the sects of Christianity recall Jesus Christ by the word Lord, our Lord. But according to New Testament Jesus Christ said that “It is not anyone who says to me” Lord, Lord. Who will enter the kingdom of heaven but the person who does the will of my father in heaven. When the day comes many will say to me, “Lord, Lord did we not prophecy in your name? Drive out demons in your name? Then I shall tell them to their faces: I have never known you; away from me all evil doers. (Matthew 7: 21-23) These verses clear us that Jesus was not lord he was only a human being. In another places of New Testament we find that “But to prove you that the son of man has authority on earth to forgive sins. Then he (Jesus) said to the paralytic get up, pick up your bed and go off home. And the man got up and went home. A feeling of awe come over the crowed whey they saw this, and they praised God for having given such authority to human being (Matthew 9: 6-8) These verses also clarify that he was nothing more than any general man biologically but spiritually his special privilege was that he was a messenger of God. Bible made a sketch of Jesus as the cause of dissension. As the New Testament says that “Do not suppose that I have come to bring peace to the earth: it is not peace I have come to bring, but a sword. For I have come to set son against father, daughter against mother, daughter in law against mother in law, a persons enemy with the members of his own household.” (Matthew 10:34-36) After observing these verses we may say that how much corruption they do within religion. They also conduct Jesus Christ as an ungrateful son. New Testament testifies that “He was still speaking to the crowds when suddenly his mother and his brothers were standing outside and were anxious to have a word with him. But to the man who told him this Jesus replied, who is my mother? Who are my brothers? And stretching out his hand towards his disciples he said, here are my mother and my brothers. Any one does the will of my father in heaven is my brother and sister and mother. (Matthew 12: 46-50)

Today’s Christian believe that Jesus Christ was killed in cross. Last few weeks I was study about Bible but it is true that I did not find a single word of Jesus death in cross. Bible clears that Jesus was hanged on cross but he was talking than. There have no single word that Jesus had died in crucifixion. Here is a contradiction in Bible that narrated “His body shall not remain all night upon the tree but thou shallt in any wise bury him that day; (for he that is hanged is an accursed of God) that thy land be not defiled, which the lord they God giveth thee for an inheritance”. (Duetrenomy 21:23) This verse testify that hanging on cross is a curse of God. So, how Jesus as a prophet of god (or son of god according to Christianity) hanged on cross, famous Christian scholar John Rebem Wrote on his book “Inquest on Jesus Christ that “not a single passage of the scriptures says that Jesus had to die, or had to died……….  Today it is possible to prove that Jesus new life began not with resurrection but with ascension” He also wrote in the same book that “the clear, definite and certain conclusion is Jesus did not die on the cross.”

Now, I may conclude with the language of Kenneth Cragg, famous Christian scholar of Jerusalem, he wrote in his book the call of Minaret, P 277, that “Not so thew New testament (as opposed to the Quran). This condensation and editing; There is choice, reproduction and witness. The Gospels have come through the minds of the church behind the authors. They represent experience and history.