Sufism ideology helped spread Islam in South Asia because it is an amalgamation of the spiritual and mysticism of Islam that was appealing to Indians whose native religion focused on both of those aspects. Sufism is a spiritual tradition which originated within Islam, its development paralleled that of Islam but it focused more on the spirtual development of the individual and G-d. Sufism was influenced by cultures of peoples and itself influenced the culture, a fusion of traditions and religion came to define how Sufism created grassroots of Islam in northern India. Sufism paved the way for Islam in northern India because it acted as the intimidate stage by converting non-believers toward the path of Islam that allowed for future Islamic missionaries to convert faster. The fundamental tenets that make up Sufism deal with a spiritual focus of Islam rather than the dictated and systematic understanding of religion. Sufism developed a form of Islam that historinan Jonathan Berkey claims was “…graft[ed] onto ascetic traditions with a mystical dimension… that lead to a distinctly mystical approach to religious understanding.” (Berkey, 2003: p.156). This merging of mysticism, defined as “the spiritual apprehension of knowledge inaccessible to the intellect, attained through contemplation and self-surrender…”, produced a form Islam that connected an individual not with the material world but the spiritual world. This connection between an individual and G-d, seems intoxicating to individuals who may not have that connection or faith before. Berkey explains that Sufism’s initial steps toward “routinization of mystical experiences of Islamic traditions…began as the teachings of particular individuals.” (Berkey, 2003: p.156). The practice of Sufism became more defined and structured from within its self, by individuals who were seen as leaders by the community. In The Formation of Islam Berkry writes “…the notion of the annihilation of the individual self” became an center tenet of Sufism which due to its ties to Buddhism and Hinduism, might have appealed to non-Muslim. (Berkey, 2003: p.153-156). The spiritual and ascetic importance of Sufism drew in students and followers because; Sufism introduced a different approach of connecting to G-d. Berkey claims they were able to practice their commitment to G-d and themselves “though pious practices which allowed for manifestations of Muslim piety and enthusiasm of faith.” (Berkey, 2003: p.p 157). Sufism’s stronger adherence to faith attracted followers not only within Islam’s community but also in northern India because of its Buddhist and Hindu paralleled their style of worship. Sufism was important in the construction of grassroots in northern India because its traditions were not developed in a specific zone because they were constantly transforming to cultures and customs; Sufism attracted followers due to it’s enthusiasm of its faith and their campaigns to convert others. The ideas that represented Sufism appealed to individuals in group dynamics because it spoke of being inwardly at peace with oneself and that taught social virtues, rather than purely person, which were greater than ones own. (Eaton, 2003) Sufi’s practice of Islamic piety was able to attract individuals, because as noted by historian Annemarie Shimmel Sufi’s belief in ‘oneness’ often designated as either pantheism or monism…” that held connections to Indian pre-Islamic faiths. (Shimmel, 2000; p. 130) Historian Romial Thapar states that the early impact of Islam was the arrival of Muslim mystics from Persia whose “Sufi ideas attracted an interest in India particularly among those inclined to mystic teachings and asceticism, since much of the symbolism was similar.” (488) The Sufis' orthodox approach towards Islam made it easier for Hindus to accept the new ideas of religion because they were similar to their own. This is further discussed by historian Richard Eaton’s India’s Islamic Traditions, where states that Islam had the “capacity to grow and evolve…far beyond the Arab world in which the text had been revealed.” (Eaton, 2003; p 4). Sufism did not develop its ideas and practices of Islam’s in a sealed environment but was influenced and affected by ideas and culture that lead to a modification of each other. Thapar states “…the amalgamation of Indian and Islamic mysticism evolved into new schools of Sufism different from those in Persia.” (Thapar , 2003; p. 488) The quote addresses the fusion of culture and religion that allowed for a foundation of Islamic followers that were connected to their own cultures and as Eaton states connects “…Muslims in to a worldwide faith community.” The presence of Sufi holy men in India has changed the character of Indian history and peoples, illustrated in music, language and religion, the foundation of Islam that Sufism created acted as an intermediate stage for Muslim believers. The ability of Sufism to merge not only Islamic spiritual and mysticism was able to weave Indian traditions with Islamic beliefs and practices. Eaton discusses the fusion of Sufism and native customs that allowed for Islam to seep into India, in the passage where he describes the indigenous mystics, “the Rishis, who retained their pre-Islamic traditions even after being transformed into a Sufi order.” (Eaton, 2003; p. 22) Another example that can be credited to the mixing of individuals and languages is the name used for G-d in Islam, “Hubal, the main god of the Quryash of Mecca, also appears to have worshipped under the name Allāh.” (Halm; p. 26) Sufism’s magnetism to the poor is reflected in India, where although their were conversions in the elite sphere the lower strata of society made up the massive numbers of converts that altered the face of India. Professor Sudipta stated in lecture “…the majority of people who converted to Islam in India came from the bottom of society.”(Sen, 2010; Lec 5) This is not surprising, since Sufi’s were often identified as poor because as Thapar argues the “exaltation of poverty was one of the most familiar themes of Sufi exempla.” (Thapar, 2003; p. 154) Individuals will be more likely to follow the doctrine of a religion when they can identify and connect with the missionary who is trying to convert said individuals to a new way of life. The character of the Sufi leader becomes important because as Catherine Asher and Cynthia Talbot write, in India Before Europe, “that Sufi leaders needed to be charismatic and humble to attract and procure students.” (Asher, 2006; p.106) The emergence of Sufism allowed for the development of a sect of Islam that was able to attract followers within Arab and outside because Sufism focuses on the spiritual and mystical aspect of Islam. It was able to grow and convert non-Muslims because its tenets of faith paralleled those followed by other religions. Sufism’s ability to merge with cultures and societies allowed it to flourish and build a foundation of Islamic followers. Sufism did not impose its practices on peoples or cultures; it was able to merge with most of the frontiers peoples that defined the northern side of India. Though assimilation of the culture by Sufism, Indo-Islamic roots were formed that were unique in their own ways because each community with a Sufi order followed or focused on different aspects within Islam. The fusion, which occurred between Sufism and indigenous people of northern India created a foundation of monotheistic believers who practiced and chanted odd prayers, compared to Persian practices, it is the reason that Islam was able to convert India.

Asher, Catherine B., and Cynthia Talbot. India before Europe. New York: Cambridge UP, 2006.
Berkey, Jonathan Porter. The Formation of Islam: Religion and Society in the Near East, 600-1800. New York: Cambridge UP, 2003.
Eaton, Richard Maxwell. India's Islamic Traditions, 711-1750. New Delhi: Oxford UP, 2003.
Heinz Halim, A Short History of the Arabs , Markus Wiener Publishers. Princeton
Sen, Sudipta. MSA 100. Lecture 5, April 6, 2010
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