Journey to Jerusalem: Through the Sufi Path

brown and green dome building under white and blue sky — Photo by Jan Gemerle on Unsplash

I have written quite a lot about the rather messed-up human history. To this end, I have written extensively about the often-bad role of medieval Muslim nomadic warriors in Asia. I have argued against the conquests of the Iberian Peninsula and India. I have been thinking for a long time about writing about the role of Sufism in transforming India. This is the first article in that spirit. I would like to acknowledge that parts of the following text was generated by Google’s Gemini after various interactions with it. I have also now arranged all the articles of the journey to Jerusalem series under a common tag of this name. If you are looking for a particular article in this series, or what is in this series at all, please go to the tag cloud on my website and look for Journey to Jerusalem. My overall ambition is that warfare and conquering other peoples countries is a bad idea and it can never lead to peace. And a tolerance and acceptance of others is much better, along with intercommunal and interfaith harmony. I personally prefer the Sufi path. And I am sure if you read enough about it, you will begin to love it too. It is a path of love of God and love of humanity. This is what we need in our turmoiled world.

The Arrival and Radiance of the Chishtiyya in India

The arrival of the Chishti order marked a transformative chapter in the history of the Indian subcontinent. While the political landscape was being reshaped by the sword, the spiritual landscape was being redefined by a “conquest of hearts.” I have argued in numerous articles before that why spreading Islam by sword is wrong. There is no compulsion in Islam. Sufism did not spread Islam in the subcontinent through warfare. They were inherently civil and non-violent. The Chishtiyya became the most beloved Sufi order in India not through state patronage, but through a radical commitment to humanity, simplicity, and a deep resonance with the Indian soul.

1. The Arrival and Establishment Phase

The order was brought to India by Khwaja Moinuddin Chishti (popularly known as Ghareeb Nawaz or “Helper of the Poor”) in the late 12th century. He arrived in Ajmer, the heart of the Chauhan Rajput power, shortly before the decisive battles between Muhammad Ghori and Prithvi Raj Chauhan.

Unlike the invading armies that stayed in fortified camps, Khwaja Moinuddin settled among the people. The establishment phase was characterized by complete independence from the state. The early Chishti masters followed a strict code of Faqr (poverty), refusing land grants (Jagirs) or titles from the Sultans. This independence allowed them to act as a moral compass for the rulers and a refuge for the oppressed.

2. Notable Personalities and Their Personas

The “Big Five” of the early Chishti order established a spiritual chain (Silsila) that defined the order’s character:

Personality	Notable Quality	Contribution
Khwaja Moinuddin Chishti	Compassion	Established the headquarters in Ajmer; focused on universal love.
Qutbuddin Bakhtiar Kaki	Ecstasy	Brought the order to Delhi; emphasized Sama (devotional music).
Baba Farid Ganjshakar	Austere Devotion	Integrated Islam into Punjabi culture; used local dialects to preach.
Nizamuddin Auliya	Cosmopolitanism	Made the order a massive social movement; famously said, “My house has two doors,” to avoid royal visits.
Nasiruddin Chirag-e-Dehli	Scholarly Orthodoxy	Balanced deep mysticism with strict adherence to Islamic Law.

3. Personal Qualities of the Chishti Masters

The influence of the Chishtis was rooted in their specific “persona qualities” which acted as a bridge between cultures:

Radical Hospitality (Langar): Their centers (Khanqahs) were open to everyone—Hindus, Muslims, peasants, and kings—where food was shared equally.
The Concept of Sulh-e-Kul: This means “Peace with All.” They believed that the light of God existed in all beings, leading to a profound tolerance that won over the local warrior clans and the peasantry alike.
Empathy over Authority: They did not seek to “convert” through debate but to “attract” through character. When Baba Farid spoke in local Punjabi or Khwaja Moinuddin lived a life of extreme simplicity, the locals saw them as holy men (Sadhus or Pirs) rather than foreign occupiers.
Love for Sama: Their use of music and poetry (which later evolved into Qawwali) resonated with the Indian tradition of Bhajan and Kirtan, making the transition to Islamic monotheism an emotional rather than a purely intellectual experience.

4. Influence and Legacy

The Chishtiyya’s influence was the primary reason Islam became a “grassroots” religion in India. While the Sultanate’s power fluctuated, the Khanqahs remained stable.

They successfully “indigenized” Islam. By adopting local languages and idioms, they stripped the religion of its “foreign” Arab or Persian coating, making it accessible to the Indian mind. The fact that the most powerful Rajput clans and local tribes still revere the shrines of Ajmer, Pakpattan, and Delhi is a testament to the fact that the Chishtis did not just bring a religion; they built a shared civilization.

I would like to digress slightly here to underscore the importance of miracle in spiritual matters. For someone to claim prophethood, I personally think that they shiould be able to do extraordinary before the people who they are trying to convince. As the saying goes, extraordinary claims require extraordinary evidence. This makes a lot of sense. Anybody like you or me can go to a group of people and claim to be a godsend. However, what is the fault of the people in not believing in everyone’s claim. Like this so many charlatans could survive. I personally think that this was part of the reason that God gave the power of performing unbeliveable miracles to many of His prophets. Prophet Moses PBUH was surrounded with magicians. To counter their magic, God gave him the power that he could throw his staff in front of him and that would turn into a huge python. Similarly, Jesus Christ PBUH arrived in an era when physicians thrived. He lived among advanced people for its times. So, he spoke in the cradle (miraculous), healed patients os lepresy, and even raised the dead by the commandment of Allah Almighty. Prophet Muhammad PBUH had a miraculous spit that he could heal people with that.

In Islam we believe that divine revelation stopped after Prophet Muhammad PBUH

The legends surrounding the Chishti masters are not merely stories of the supernatural; they are symbolic illustrations of the “superior values” and character traits that allowed Islam to take root in the heart of India.

1. The Thief in the Bazaar: The Miracle of Transformation

One of the most enduring anecdotes regarding Hazrat Moinuddin Chishti (RA) involves his encounter with a common thief. While walking through a crowded market, a thief attempted to pick his pocket. However, as the thief reached out, his hand became paralyzed, and he found himself unable to move or speak.

Rather than calling for the city guards or demanding punishment—as a worldly ruler would—the Khwaja looked at the man with deep compassion. It is said that the Khwaja’s spiritual gaze (Nazar) immediately stripped away the thief’s veil of greed. The thief began to weep, his paralysis vanished, and he fell at the Khwaja’s feet, repenting.

The Lesson: This story highlights a core Chishti value: Reform through Mercy. By treating the criminal as a soul in need of healing rather than a subject in need of punishment, the Khwaja demonstrated a moral authority that was far more powerful than the sword of any Sultan.

2. The Ana Sagar Lake: A Lesson in Spiritual Sovereignty

When the Khwaja first settled in Ajmer, the local authorities were wary of his growing influence. In an attempt to force him out, they restricted his followers’ access to the Ana Sagar Lake, the city’s primary water source, forbidding them from taking water for drinking or Wudu (ablution).

The Khwaja asked one of his disciples to go to the lake with a small water skin (Mashk) or an earthenware cup and ask for just one cup of water. Legend has it that as soon as the cup was filled, the entire lake—and even the local wells—dried up instantly. The city was thrown into a panic. Realizing this was no ordinary traveler, the local officials and the public pleaded for forgiveness. When the Khwaja poured the water back, the lake was restored.

The Conclusion: This miracle serves as a metaphor for Spiritual Supremacy. It signaled to the warrior clans and the public that the “Faqir” (the spiritually poor man) held a power that surpassed the physical control of the state. It changed the narrative from a military confrontation to a spiritual realization.

3. The Poetry of Baba Farid Ganjshakar

While Khwaja Moinuddin established the order, Baba Farid (the spiritual master of Nizamuddin Auliya) was the one who truly “translated” Islam into the local landscape. He is often considered the first great poet of the Punjabi language.

His poetry, found in the Guru Granth Sahib as well as Sufi texts, focuses on humility, the fleeting nature of life, and the search for the Divine within.

A Famous Couplet (Shlok):

“Farida, jo tainu maran mukkian, tinhann na mareen dhum;

Aapanre ghar jaiye, pair tinhann de chumm.”

Translation:

“Fareed, if someone hits you with their fists, do not hit them back;

Before you go to your own home, kiss their feet.”

On Divine Presence:

“Farida, jungle jungle kya bhavin, van kanda morrhe;

Vasi rab hiyaliye, jungle kya dhundhe.”

Translation:

“Fareed, why do you wander from jungle to jungle, crushing the thorns under your feet?

The Lord abides within your heart; why seek Him in the forest?”

Why this resonated with the Warrior Clans

For the Rajputs and other martial tribes, these poems and stories offered a “High Code of Honor.” They already valued bravery and chivalry; the Chishtis simply redirected that bravery inward, toward the “Greater Jihad” (the struggle against the ego).

The warrior clans saw in Baba Farid a man of immense strength and discipline who chose peace over violence. This “Superior Value” of self-mastery was what eventually turned the fierce defenders of the land into the most devoted followers of the Sufi path.

4. The Concept of Sabar in Baba Farid’s Poetry

For the warrior clans (Rajputs, Bhattis, and Janjuas), the physical struggle was a way of life. Baba Farid redirected this energy toward internal endurance. He lived a life of extreme austerity—often fasting for days and sleeping on a wooden bed—to prove that the spirit is stronger than the flesh.

One of his most famous verses on patience and contentment is:

“Rookhi sukhi khaaye ke, thanda paani peeo;

Farida, vekh parayi chopri, na tarsaye jiyo.”

Translation:

“Eat your dry, plain bread, and drink plain cold water;

Fareed, do not let your soul long for the buttered bread of others.”

The Meaning: In the context of the era, “buttered bread” symbolized the wealth and corruption of the royal courts. By teaching the tribes to be content with their own honest earnings, he broke the cycle of greed and tribal warfare that often plagued the region.

Another profound verse on patience in the face of hardship:

“Sabar eho suao, je tu banda hoin;

Vat na hovi koila, je tu sabar karain.”

Translation:

“Patience is the only true path, if you are to be a true servant;

You will not be turned into coal (burnt by life’s trials) if you practice patience.”

5. The Legacy of Pakpattan: The Gateway to Peace

Baba Farid settled in a place then known as Ajodhan, which later became Pakpattan (“The Ferry of the Pure”). This location was strategically significant. It was a major crossing point on the Sutlej River, used by merchants, nomads, and armies.

The Behishti Darwaza (Gate of Paradise): To this day, the shrine features a small door that is opened once a year. It symbolizes the idea that the “gate to paradise” is found through humility and service, not through conquest.
The Conversion of the Bhattis: The local Bhatti tribe was famously fierce and resistant. However, legend says that after seeing Baba Farid’s unwavering kindness and his “superior values” of equality—where the high-caste Rajput and the low-caste laborer sat at the same table—the Bhattis embraced Islam. They didn’t see it as losing their heritage, but as gaining a higher moral code.

6. Why the “Warrior” Mindset Suited the Sufi Path

The reason that the main conclusion holds so much weight—that the Sufis succeeded where the sword could not—is that the Sufi path required “Heroism” (Jawanmardi).

The Chishtis didn’t ask the Rajputs to stop being brave; they asked them to use their bravery to:

Control their anger (as seen in the story of the thief).
Protect the poor (the concept of Ghareeb Nawaz).
Endure hardship without complaint (the Sabar of Baba Farid).

This “Heroic Islam” allowed the local clans to retain their cultural identity as warriors while adopting a new spiritual identity as Muslims. It was a fusion that created the unique socio-religious fabric of modern-day Pakistan and Northern India.

Summary of the “Superior Value” Transition

Traditional Warrior Value	Sufi Transformation (The Value)	Outcome
Physical Strength	Nafs-Kushi (Killing the Ego)	Discipline and self-control.
Tribal Loyalty	Equality in the Langar	Social cohesion and brotherhood.
Conquest of Land	Conquest of Hearts	Permanent religious integration.