In ancient and medieval periods, society was hierarchical and strictly divided into the privileged and deprived classes. Rulers enjoyed absolute power which was derived by claims to a divine right to rule. Aristocracy, as a pillar of the kingship, formed the top tier of society. Common people were mere subjects and obliged to remain loyal to the ruling classes. In this milieu emerged mysticism in different religions to respond these particular challenges. The response was not to resist or to rebel against the system but to construct a parallel system within it to adjust to the social structure.
Mystic orders, first of all, established their image as holders of spiritual power by engaging in prayer and ascetic practices through withdrawing from worldly affairs. They shunned worldly luxuries and condemned possession of property, wealth, opulent living styles and the arrogance of the ruling classes. Rather they chose a life of poverty, humility, and independence from all worldly comforts. They withdrew from active life and busied themselves in prayer and worship to elevate their spiritual status. As a result of their spiritual power, they acquired such a position that people flocked to them, instead of rulers and nobility, to fulfil their demands. It was believed that they could directly communicate with God and intercede on the behalf of the supplicants while the rulers had no such power. Common people who were deprived and had no status in society became powerful after joining mystical orders. They got this position with the help of spirituality without having any property, riches or resources.
As they did not interfere in political matters of the state, generally, there was no clash between the mystic orders and ruling classes except in a few cases where rulers found their presence a threat and then dealt with it with force. In the history of the Delhi Sultanate, we find two examples. In one instance, a saint whose hospice became a centre for frustrated nobles who were conspiring against the rulers was killed by Sultan Alauddin Khilji (1296 to 1316). In the second case, Ghiyas-ud-Din Tughluq (1320-1325) demanded Nizamuddin Auliya (1238 – 1325) to return the money which was given to the saint by a usurper of throne, Khuru Malik. When he was on his way to Delhi back from his Bengal expedition and wanted to get back the amount, the saint is reported to have remarked that Hanuz Dilli door ast (Still, Delhi is far away). The Sultan soon died as result of the collapsing of a resting palace which had been built to welcome him. This established the spiritual power of the saint in the eyes of the public.
As the mystical orders acquired spiritual power, rulers, nobles and rich merchants and traders started to build houses for their meditation and prayer. In case of India, such places were built in caves for Buddhists monks. The beauty and grandeur of these reflected the devotion and piety of the builders. In the Christian world, monasteries were built to accommodate the monks. It appears that a large number of the unemployed chose to become monks and get a dignified place in society. In the Muslim world, Khanqah or hospices were built in respect of Sufi saints in the place where they lived along with their families and disciples. All these places became centres for pilgrims where they flocked to get the blessing of saints or priests. They became so sacred that if a criminal took refuge in these khanqahs, he could not be arrested or punished.
Such was the power of these saints and mystical orders that rulers sought their help and blessing whenever they were facing a crisis or in trouble. The Sultans of Delhi turned towards the saints of their time to help them in their military expeditions. It is recorded in the biographies of the saints that all victories of the Sultans in India were due to the prayers of the Sufis. In one example, during the reign of Alauddin Khilji, the Mongol leader Targhi besieged the capital of Delhi. The Sultan was not in the position to defend against the invaders. It is said that he requested Nizamuddin Auliya to help him. The Mongol invader soon retreated and this was attributed to the saint and it was said that he had saved the city with his spiritual prowess. When the story was circulated, it made him even more popular and powerful then the rulers.
Akbar, the Mughal emperor, sought the help of Shaikh Salim Chishti, to get an heir to his throne. After the birth of Jahangir, he built the new capital at Fatehpur Sikri in gratitude to the Shaikh. He was impressed by Khwaja Moinuddin Chishti and decided to make a pilgrimage to his tomb at Ajmer barefooted. Seeing his sincerity and devotion, the Khwaja appeared in a dream of his noble and allowed him to travel normally. Since then, the Khwaja became the patron saint of the royal Mughal family.
Thus, we find that spirituality empowered the mystical orders and their disciples and compelled politically powerful classes to humble themselves in their presence.
The writer is one of the pioneers of
alternate history in the country.