Dis Sos Bil Der / Int Jour Soc Sci

Sayı / No: 5, Haziran / June 2019

Makale / Article

Freedom of Religion, Faith and Religious Tolerance

in Bangladesh: A Case Study on the Islamic Mysti-
cism

VAHİT GÖKTAŞ a & SAEYD RASHED HASAN CHOWDURY b

Received: 23.01.2019  Accessed: 16.06.2019

Abstract: A common concept in Bangladesh is that religious communities live together in

peaceful coexistence, and this culture has come from ancient times. Generally, Bangladesh is a

Muslim country with a majority in Islam. But, according to the constitution of Bangladesh, all

citizens have equal rights regardless of religion. There are 169 million people in Bangladesh.

There is about 90 percent of Bangladesh's population is Muslim, 9.5 percent of the people

depend on Hindu religion, 0.6 percent of people belong to Buddhists religion, 0.3 percent are

Christians. It has less than one percent is Ahmadi Muslims and Shi’ite as well. Every religion

of People gets vacations for their celebrating on national holidays according to the constitution

of Bangladesh. There is evidence of celebrating various religious ceremonies and festivals.

There is all public participation in religious programs and festivals like Eid Ul Fitr and Eid Ul

Azha for Muslims, Durga Puja for Hindus, Buddha Purnima for Buddhists and Christmas for

Christians. It is a significant achievement in the country of such a religious majority. In similar

circumstances, there is no such kind of behavior in Bangladesh with respect to religious diversi-

ty in other parts of the world. The common masses of Bangladesh deserve praise for this

achievement. In the country's constitution, there has been an assurance of all religions, which

serves as a protector against intolerance. Bangladesh is recognized as a tolerant society for all

these reasons. Religious intolerance and extremism are not yet common in Bangladesh society.

Unfortunately, this is not the case in other parts of the world. The worlds advanced continents

like America and Europe, religious intolerance exists as well as there is widespread discrimina-

tion against Muslim men and women. To prevent Muslims from praying in the mosque, Mus-

lim women were prevented from wearing the hijab and scarf as well. Even Muslims are not

given vacation on the day of Eid festivals every year. Thus, the countries which were consid-

a Ankara University, Faculty of Divinity, Department of Basic Islamic Sciences

vgoktas@ankara.edu.tr
b Bursa Uludağ University, Institute of Social Sciences, Department of Philosophy

and Religious Sciences (PhD Candidate)

Disipl. Sosyal
Bilimler Dergisi
@ Göktaş, Vahit & Chowdury, Saeyd Rashed Hasan. “Freedom of Religion, Faith and Religious Tolerance in Sayı 5, Haz 2019
Bangladesh: A Case Study on the Islamic Mysticism.” Disiplinlerarası Sosyal Bilimler Dergisi 5 (2019), 41-67.
41
 Vahit Göktaş & Saeyd Rashed Hasan Chowdury

ered the ideal of tolerance could not be endurable like Bangladesh. The Religious communities

in Bangladesh are the main reason for peaceful coexistence and religious tolerance: the great

influence of Islamic Mysticism, Bengali Unity, and Bengali language as well. However, Islamic

Mysticism in Bangladesh depends directly on the beliefs, history, and culture of the Bangla-

deshi Muslims. Islamic Mysticism contributed to reducing the religious hatred, fanaticism, and

fundamentalism among the people of Bangladesh. Therefore, the result of my study shows that

how to Islamic Mysticism is establishing status equality, love, and brotherhood among the

masses and taught people to respect each other's religion, emotions, and practices in Bangla-

desh. The research tries to highlight that the influence of Islamic Mysticism was investigated to

promote religious cohesion and tolerance in Bangladesh from the 11th to the 21st century..

Keywords: Ahl al-Hadith, Ahl al-Qur’an, Indian sub-continent, religion, sect.

Introduction

Islamic mysticism is a liberal, non-communal, tolerant and

universal doctrine. The importance of moral and spiritual educa-
tion to Islamic mysticism is immense in keeping family life in pea-
ce and keeping social life orderly and beautiful. Islamic mysticism
makes people as real, perfect and belongs to Islamic ideological
people. This is a unique contribution of Islamic Mysticism in the
development of social life and the civilization of Bangladesh. There
are Sufi, Pir, Fakir, Dervish, Gauss, and Qutub who are known in
Bangladesh; basically, the propagation of Islam has been spread in
Bangladesh through them. The millions of people of Bangladesh
were excited and attractive about the teachings of Islamic Mysti-
cism. Islam was promoted in Bangladesh through Turkish, Iranian
and Arab Sufis.1 Many prominent scholars in Bangladesh have
created an exceptional history by utilizing the Sufis attitude of
liberal, tolerant and non-communal Islam.
After entering Islamic Mysticism in Bangladesh, it became fas-
cinated by simplicity. At that time, Sufism combined with the re-
form of Bangladesh, folklore, belief, etc. The general people of this

1AKM Shahnawaz, “Daily jugantor”, The primary section of the spread of Muslim
society in Bengal, Accessed 3 April 2019, https://www.jugantor.com/old/the-
number-of-anniversaries/2015/04/05/245127.
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Freedom of Religion, Faith and Religious Tolerance in Bangladesh: A Case Study on the Islamic Mysticism

country adopt the ideas of Sufism easily. The Sufis communicated

and interacted with all kinds of people. Because of this, the com-
mon people of this country got the right to gain spiritual wealth
from Pir, and Sufis. The contribution of Pir, Fakir, and Sufis in the
social and cultural changes of East Bengal is important. In fact,
Sufis were the true patron of Islam and Muslim civilization of
Bangladesh. Inspired by the great ideology of Islam, Sufis dedica-
ted themselves to the spread of true religion and humanity. The
role that Sufis and Prominent Islamic Scholars played in Bangla-
desh, is surprising. Sufis and scholars came from different count-
ries. Some of them have come by way of the river, and some of
them by walking. However, Ibn Battuta has come to Bangladesh to
the propagation of Islam in the fourteenth century. At that time,
He met prominent Sufis in Bengal “Ibn Battuta was impressed
with the cheap prices of food and other consumer goods of Bengal.
On the other hand, the weather in Bengal made him frightened.” 2
1. Objective of the Study
The main purpose of this research is to explore and document
the role of Islamic Mysticism has played in Social development in
Bangladesh. The following objectives have been set for the study:
i. Explaining the role of Sufism to promote Islam in Bangladesh
along with its different approaches.
ii. Identify the worthwhile activities regarding Freedom of reli-
gion, faith and religious tolerance in Bangladesh
iii. To discuss the main reasons for coming prominent Sufis from
Turkey, Iran, Afghanistan, and the Middle East to Bangladesh.
iv. The role of Sufism’s activities is enhancing social and political
development, removing discrimination and tranquility with focu-
sing upon to Bangladesh.
v. Evaluating the role of Sufi Tariqat to teach Islamic activities to
general people for helping to accept Islam in Bangladesh.

2Muhammad Enamul Haq, A History of Sufism in Bengal, (Dhaka: Asiatic Society

of Bengal., 1975), 25.
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 Vahit Göktaş & Saeyd Rashed Hasan Chowdury

2. Research Question
Considering the importance of these matters, this research will
have a two-research question. The first is Primary question and
second is a secondary question.
Primary Research Question
The primary research question of this study will be-
Bangladesh is geographically located between India and
Myanmar. These two countries have been dominated by the by
Hindu and Buddhist religions basically. On the other hand, How
Sufi scholars were so much success in promoting Islam in Bangla-
desh.
Secondary Research Question
The secondary research question of this study will be-
i. There are 33 ethnic tribes of different religions in Bangladesh.
Why did so many people accept Islam as their main religion by
giving up their own religion?
ii. When the spread of Islam was started by prominent Sufis in
Bangladesh?
iii. How Sufi Tariqat and Sufi Dargah could have contributed to
the spread of Islam in Bangladesh?
3. Literature Review
Islam was started in Bangladesh through Sufism. Sufi researc-
her Dr. Muhammad Enamul Haque. He worked for Sufism for a
long time. He wrote a book titled 'Sufi Impact of Bengal which was
the first full-fledged Sufi research book in Bengali literature. The
book was first published in 1935 from Kolkata in India. According
to Dr. Enamul Haque in his book, “Father Adam came to be the
first Sufi to preach Islam in Bangladesh. 'Shah Muhammad Sultan
Rumi came to Bengal (1053 AD) to give the invitation to Islam after
the father Adam. He originally invited Islam in Mymensingh of
Bangladesh. Jalaluddin Tabrizi (died in 1,225 BCE) came to Bengal
after Shah Mohammed Sultan Rumi. After that, Hazrat Shahjalal
(r) came to Bangladesh from Turkey to preaching to Islam in 1303.
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Freedom of Religion, Faith and Religious Tolerance in Bangladesh: A Case Study on the Islamic Mysticism

After his arrival, Sufism started to contribute to Bangladeshi peop-

le. At that time, most people were known as popular Sufi, Hazrat
Shahjalal (r). He preached Islam in Bengal through his followers.
He preached Tauhid's message throughout Bangladesh.”3
Dr. Ahmad Sharif was a Bangla linguist. He edited nine books
on Sufi literature in Bangla. Mir Syed Sultan wrote a book titled
"Gyan Chautisha (Different knowledge)". Ahmed Sharif edited this
book.4 Besides, he edited "Hargauri Sambad and Talibnama (App-
lication to God)" by Sheikh Chand, "Suratnama or Nurjamal (En-
lightenment)" by Haji Muhammad, Nuranama (Light of Islam) by
Mir Mohammed Shafi, "Agam and Knowledge Sea" by Sheikh
Mansur, and “the book of Knowledge Sea" by Abdul Karim Sahit-
yabisarad. Among these books, a description of how Sufism had
influenced the Bengal in the Middle Ages was given. The most
notable of these books is that Sufis came from the Middle East,
Turkey, and Iran to preach to Islam in Bengal. Originally, since the
victory of Turkish General Ikhtiaruddin Muhammad Bin Bakhtiyar
Khiljir in Bengal, the Sufis started the invitation to Islam officially.
Millions of people of Bangladesh accepted Islam by calling Sufis.5
According to Dewan Nurul Hussain Choudhury, there were
fourteen Sufi orders (Tariqat) in Bangladesh. And its subsections
were many. Kaderia, Suhrawardia, Chishtiya, Nakshbandiya Ta-
riqat too was very popular. Along with this, Kalandariya, Madari-
ya, Gawatmiya, Nizamia, etc. were also popular in Bangladesh.
There are plenty of Hindu and Buddhist religions in Bangladesh.
Because of which the Sufis invited Islam to face various problems.
Subsequently, the Sufis of Bengal were able to get closer with the
Hindu Yogis and Buddhist monks. Initially, the Sufi scholars were
eager to learn about the Hindu religion and philosophy and their
tantrism and addiction. For this reason, it is seen that within a few
years of the conquest of Bengal, Muslim scholars could become

3 Muhammad Enamul Haq, A history of Sufism in Bengal, 154-158.

4 Ahmad Sharif, Bengali Sufi Literature, (Dhaka Time Publication., 2nd Printed, 2011),
20-26.
5 Ahmad Sharif, Baul and Sufi Literature, (Dhaka: Anbasha Publishing., 1995), 27.

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familiar with Hindu philosophy and mysticism. During this time

there was a Hindu book called 'Amritakand' that was written on
Hindu Yogas. Since this book was translated into Arabic and Per-
sian, the Sufis became familiar with Hindu philosophy and mysti-
cism. In connection with the Hindu yogis, the Muslim Sufis adop-
ted some of the external norms. And the Sufis linked them to the
life of Bangladeshi people. Thus, in the life of Bengal, the new form
of Sufism was influenced. That is why many people were conver-
ted into Islam.6
Abdul Karim, the author of "Knowledge Sea" 7 book, believes
that the propagation of Islam spread mainly through the Sufi sa-
ints in Bangladesh. There are many people of Hindu or Christian
religion among the predecessors of Bangladesh. When the Sufis
invoked the people of Bengal in the way of Islam, they adopted
Islam very much. At this time, Muslims could not exclude some of
their predecessors. That is why Sufism was influenced by the cul-
ture of Buddhism, inherent tantric pursuit, yoga activities, etc.8
M. Mohar Ali mentioned that the influence of Sufism in Ben-
gal was noticed at the beginning of the 12th century. At the end of
the 13th century and at the beginning of the 14th century, Sufis in
Bangladesh were doing great work while many people accepted
Islam. Sufism easily attracted people of other religions to Islam. 9
According to Syed Mahmudul Hasan, Shah Mohammed Sul-
tan Rumi is one of the Sufi-saint who came to Bengal. He was the
first Sufi saint in the entire Indian sub-continent. His holy shrine is
located at the Madanpur union of Netrokona district of Bangla-
desh. He came to Madanpur in 445 A H. There was also a shrine of
his companions in various places around the shrine of Shah Sultan

6 Choudhury, Dewan Nurul Hussain. Ed. Amader Sufiaye Kiram, (A collection of the
Life-sketch of the Sufis). 2nd ed. (Dhaka: Islamic Foundation Bangladesh., 2004), 122.
7 The Concise Oxford Dictionary of English Etymology in English Language Refe-

rence accessed via Oxford, Retrieved 6 April 2019.

8 Abdul Karim, Social History of the Muslim in Bengal, (2nd ed.) (Dhaka: Jatiya Sahitta

Prakash., 2007), 84.

9 M. Mohar Ali, History of the Muslims of Bengal, vol. 1A (Riyadh: Imam Muhammad

ibn Sa‘ud Islamic University, 1985), 33-35.

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Freedom of Religion, Faith and Religious Tolerance in Bangladesh: A Case Study on the Islamic Mysticism

Rumi. This Sufi saint is immortal in this region with the invitation
to Islam throughout his life.10
4. Findings and Analysis
The Sufis, who came to Bengal from different countries, often
performed miraculous works and fascinated and loyal people of
the region. Many of the holders and rulers of ancient religion could
not easily accept their arrival and religion publicity. In fact, the
fundamental principles of Islam and the main ideology of Tawhid
and its underlying spiritual power have been able to stand against
idol worship. Because of liberal social, state and economic policy of
Islam is so much attractive. 11 For this reason, people used to accept
Islam more intentionally. Lower caste of Hindus could not accept
racism and communalism of Hindu Brahmins. At all times, the
first class of Hindus like Brahmins did not hesitate to kill them as
well. That is why lower-class Hindus were easily attracted to Is-
lam.12 It has been discussed below,
4.1. Advent and Influence of Islamic Mysticism in Bengal
The propagation and spread of Islam in Bengal led to the col-
lapse of the Hindu rule. In 1203, Muslim commander Ikhtiyar Ud-
din Muhammad bin Bakhtiyar Khilji won the battle of Gaur in the
Indian subcontinent. From then on, the religion of Islam was ra-
pidly spread in Bangladesh and the path to the development of the
concept of Sufism was facilitated. When he went to the Tibetan
expedition, then he helped the coach king to accept Islam. Later, he
gave the name of the king Ali Mech and this Ali Mech later became
Ikhtiyar Uddin Muhammad bin Bakhtiyar Khilji's adviser.13
Other Muslim rulers, such as Husam Uddin (1212-1226),

10 Hasan, Syed Mahmudul. Islam. 2nd ed, (Dhaka: Islamic Foundation Bangladesh,
1980), 122.
11 Syed Anwar Hossain, “Daily Manab Zamin”, Sufis contribution to the spread of

Islam in Bengal, Accessed 2 April 2019. http://www.mzamin.com/details-

archive2016.php?mzamin=70909.
12 Hossain, Sufis contribution to the spread of Islam in Bengal, 8.

13 Mohammad Bahauddin, “Daily Samakal” Relevance of Sufism, Aceessed April

2019. https://samakal.com/todays-print-edition/tp-islam-society/article/1701260653
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Nasir Uddin Mahmud Shah (1226-2128), Ruknuddin Barabak

Shah (1459-1474), etc. contributed to the spread of Islam in Ben-
gal. Because of their religious beliefs, many Sufi saints came from
the place of Turkey, Arabian countries, Persian and Baghdad to
propagated to Islam.14 As a result of the patronage of the sultans,
this country became a stronghold of the Sufis activities. According
to the social and religious history of medieval Bangladesh, Islamic
ideas spread in this country with the patronage of Muslim traders,
Sufi saints, and rulers coming from areas such as Arabia, Turkey,
Iraq, Iran, Turkistan, and Afghanistan. The lifestyle of these Sufi
saints was interesting and instructive.15
Islam's greatest campaign and spread in the country from the
middle of the eleventh century to the seventeenth century. Sufis
from Arabia, Yemen, Iraq, Iran, Khorasan, Central Asia, and Nort-
hern India came and preached Sufism in Bangladesh. Among the
Sufi saints who have devoted themselves to spreading Islam in the
11th-12th century, the most notable of these are: Shah Sultan Ru-
mi (r), Baba Adam Shaheed (r), Shah Sultan Balkhi (r), Shah Niya-
matullah Boatsaken (r), Shah Makhdum Ruposh (r), Sheikh Fari-
duddin Shkkarganj (r), Makhdum Shah Dowah Shaheed (r) and
others.16 They were proficient in Islamic jurisprudence. It is also
mentioned that there were various miraculous powers. Due to
their extraordinary knowledge, eloquence and human love, the
common people of this country were attracted towards Sufism. In
this way, Sufism flourished in Bangladesh gradually.17 In the
meanwhile, the North Indian Sufism did take strong sense in the
half-century.18 Mainly, the North Indian Sufi doctrine of Ganga
came into Bangladesh. Among the North Indian Sufis, who are the
most influential in propagating Sufi in Bengal and spreading Is-

14 Muhammad Enamul Haq, A history of Sufism in Bengal, 154-158.

15 Hossain, Sufis contribution to the spread of Islam in Bengal, 8.
16 Mohammad Bahauddin, “Daily Samakal”, Sufism in Bangladesh, Accessed 4

April 2019. https://samakal.com/todays-print-edition/tp-islam-

society/article/1610245583
17 Hossain, Sufis contribution to the spread of Islam in Bengal, 8.

18 Bahauddin, Relevance of Sufism, 7.

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Freedom of Religion, Faith and Religious Tolerance in Bangladesh: A Case Study on the Islamic Mysticism

lam, among them are Khwaja Moinuddin Chishti, Khwaja Kutu-

buddin Bakhtiyar Khaki, Sheikh Fariduddin Ganje Shakar, Ni-
jamuddin Awlia, Sheikh Sharfuddin Bu Ali Shah Qalandar, Ba-
diuddin Shah Mardar, Sheikh Ahmad Sarhind Mazdade Alfesani
(r).19 Some Sufi groups came to the Indian subcontinent before the
advent of Muslim military power. They came to Bangladesh in that
era. Despite the success of the first team and the expansion of the
country, the infiltration of Sufis continued for centuries.20 During
the Muslim rule, that type of government spread with the help of
ruling power. In the Muslim era, Bengal was very well in contact
with Sufi saints.
Shah Sultan Maheshwar (r), who was the first of the Sufi in the
10th and 11th centuries before the emergence of Muslim power in
Bengal who devoted himself to spread Islam in Bangladesh. His
full name is Mir Shah Syed Sultan Mahmud Balkhi Maheshwar (r).
His holy shrine was in Mahasthan of Bogra district in Bangladesh.
He came to Bengal in 1047 AD. Mahasthan has been named as
'Mastanagar' or 'Mahasthan' instead of Pundravardhana due to
Shah Sultan Balkhi Maheshwar and later many other shrines of the
saints. Sufi Mahiswar crossed the sea by ship and came to Bengal
to stand in Sandwip. After some time, he came to the city of Hari-
rampur in Dhaka city. At that time, the Hindu king Balaram batt-
led with him. He defeated the Hindu king Balaram. Hindu king's
minister was fascinated by his miracle and accepted Islam. Then he
went to Bogra to invite Islam. And another Hindu Raja Parshuram
obstructed him.21 Later, King Parshuram was involved in a war
with Sufi Maheshwar and was killed in this war. Maheshwar defe-
ated the tyrannical kings with his miraculous power and amazing
combination of self-confidence and courage. His honesty, justice,
and religiousness played a helpful role in the victory of Islam at
Bogura in Bangladesh.22

19 Bahauddin, Sufism in Bangladesh, 7.

20 Abdul Karim, Social History of the Muslim in Bengal, 84
21 Hossain, Sufis contribution to the spread of Islam in Bengal, 8.

22 Shahnawaz, The primary section of the spread of Muslim society in Bengal, 7.

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Shah Mohammad Sultan Rumi (r) was one of the Sufi-saint

who came to Bengal from Iran. His holy shrine was located at un-
der Madanpur union of Netrokona district. He came to Madanpur
in 445 A H.23 According to Shashibhusan Dasgupta, he was the first
Sufi in the entire Indian sub-continent. Around the shrine of Shah
Sultan Rumi, there is also a Mazar of his companions in various
places of Madanpur area. This Sufi saint is immortal in this region.
He invited to Islam throughout his life. Every year, in the month of
Falgun in Bangla year, a lot of followers are coming and pray him.
And in this way millions of people from different places of the
country are united.24
Sylhet Shahjalal Yamani (r) occupied a prominent place
among Sufi saints of Bangladesh. He came to Bengal in 1227 AD.
Ibn Battuta came to Bengal in 1345 and met with Shahjalal. Accor-
ding to him, “Shahjalal Yamani was the greatest of his time. His
contribution to the expansion of Islam in Bangladesh is incredible.
He was once a missionary and a warrior. He was the first to proc-
laim Islam in East Bengal and West Assam in the 14th century. So,
Muslims of Bengal still have respect different Islamic programs in
their honor.” 25 Hindu King Gaur Gobinda of Sylhet used to humi-
liate the people. Even a Muslim named Burhanuddin was harassed
by the Sultan of Gaur. Later, the innocent Burhanuddin had gone
to the Nayadelli and met with Sultan Firoz Shah as well as he
complained against the Hindu king about this issue. Sultan Firoz
Shah Dehlavi had sent his representative Sikandar Ghazi to pu-
nishment to King Gaur Govind in Sylhet. At that time, Shahjalal
also participated in this war as the cooperative force of this army
and defeated King Gaur Gobind. As a result, the king fled. Sylhet
was first conquered by the Muslims. Shahjalal (r) spent the rest of
his life in preaching Islam there. Ibn Battuta said that “the people
of this hill country had embraced Islam from Shahjalal and there-

23 Bahauddin, Relevance of Sufism, 7.

24 Bahauddin, Sufism in Bangladesh,7.
25 Ibn Battuta, Rehla, trans Mahdi Hussain, 45.

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Freedom of Religion, Faith and Religious Tolerance in Bangladesh: A Case Study on the Islamic Mysticism

fore he also lived among them.” 26 Hazrat Syed Shah Makhdum

Rupos, who is famous for spreading Islam in the northern region
of Bangladesh, has been unforgettable. His holy shrine was situa-
ted on the north bank of the river Padma along the Rajshahi City in
the Dargapara Mahalla. He came to Bengal during the reign of
Sultan Hussein Shah.27 He took his stand against religious prejudi-
ce in the Muslim society at that time. And he called on people to
Islam.
Hazrat Khan Azam Khan Jahan Ali, who has been unmasked
in history by making an unprecedented contribution to the spread
of Islam especially in Khulna and Jessore areas of Bengal. Khan
Jahan Ali (r), the descendant of Abdul Qadir Jilani, came in fa-
raway Turkey to Delhi and later in Gaur. After coming to the
Khulna in Bangladesh from Gaur in India only for inviting to the
people in terms of Islam28.
Hazrat Shah Sharif Zindani (r) in the Sundarbans province,
Baba Adam (r) in Bogra province, Malma (r) on Sonargaw of Dha-
ka, Shahjalal and Shah Ali (r) in Dhaka region, Shah Afzal Mah-
mud (r) and Gazi Shah Makh Muhammad Bahadur (r) in Pabna
district, Shah Muajam Danish (r) in Rajshahi region, Shah Adam
Kashmeeri (r) and Shah Jamal (r) in Tangail region, Shahpur (r)
and Qazi Mujarjirjil (r) in Chattagram region, along with many
other Sufis have played a great role in spreading Islam in Bangla-
desh.29
In addition, many other Sufi saints came to Bengal. They invi-
ted people from Sylhet-Chittagong in Bangladesh to the Mangala-
kot of Bardhaman India as well as from South Bagerhat to Di-
najpur district, they organized various activities for Islam. From
the turn of the fifteen centuries, the Muslim kingdom was firmly
established in Bengal. As a result, the way of propagators for Islam

26 Ibn Battuta, Rehla, trans Mahdi Hussain, 46.

27 Hossain, Sufis contribution to the spread of Islam in Bengal, 8.
28 Bahauddin, Relevance of Sufism, 7.

29 Tazeen, M. Murshid. The Secred and the Secular Muslim Discourses, (1871-1977),

(Calcutta: Oxford University Press., 1995), 117.

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of this time was relatively easy. 30 In the third phase, Shah Nur
Qutbul Alam (r) was one of the preachers of Islam. Therefore, Haz-
rat Khan Jahan Ali (r) who proclaimed Islam in Jessore and Khulna
regions. The name of Hazrat Khan Jahan Ali came to the forefront
of reform the society with the Islamic ideology.
4.2. The Prime Islamic Mystic Orders in Bangladesh
Sufism has different rituals and Sufi orders in the world.
Many Sufi orders were introduced in the world by space and time.
The people who used to preach Islam and called on the path of
Islam. Impressed by their call and invitation, many non-Muslims
were converted to Islam. Basically, there are five main Sufi orders
in Bangladesh who follows the general people.
1. Kaderia Sufi order was founded by Ghausul Azam Pir Ab-
dul Kadir Jilani (r),
2. Chistia Sufi order was founded by Khwaja Moinuddin
Chishti (r),
3. Kaderia Maizbhandaria Sufi order was established by Haz-
rat Ahmad Ullah Maijabhandari,
4. Naqshbandi Sufi order was founded by Hazrat Khwaja Ba-
hauddin Nakshbandi (r),
5. Mujaddidiyya Sufi order was established by Hazrat Shaikh
Ahmad Mujaddid-i-Alf Sani.31
The names of these five Sufi orders are heard in Bangladesh as
well as to be widely spoken till now. In addition, many sub-signs
are found, such as Suhrawardia, Madariya, Ahmadiya, and Kalan-
dariya Tariqa. There are various cultures of the region have mixed
with different Sufi orders. There is no way to deny the influence of
Sufism as the people of Bangladesh. In the culture and civilization
of the people of this country for thousands of years, the influence
of Sufism has been affected. It is also true that some doctrines of

30 Miller Roland Eric, The Mappila Muslims of Southwest India- A Study in Islamic
Trends, (U.S.A: University Microfilms International., 1973).
31 Bahauddin, Sufism in Bangladesh, 7.

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Freedom of Religion, Faith and Religious Tolerance in Bangladesh: A Case Study on the Islamic Mysticism

Buddhism and Hinduism have been mixed with it. Still, the simpli-
fied philosophy that was developed throughout Bengal was by the
hands of Sufism.32
4.3. The contribution of Islamic Mysticism to the Freedom of
Religion & Religious Tolerance in Bangladesh
When Bangladesh was conquered by Bakhtiar Khalji in 1204-5,
both the Shariah and the Marifat were promoted and spread qu-
ickly. Many Pirs-saints came to the country with the ruling class to
concentrate on spreading Islam. Among those who played an im-
portant role in promoting Islam and Sufism, Sheikh Jalaluddin
Tabrizi (r), Shah Jalal (r), Sheikh Alaul Haque (r), Khan Jahan Ali
(r), Sharfuddin Abu Taawama (ra), Shah Fariduddin (r) and others.
These were public greatly influenced by the prominent Sufis by
spreading the spiritual doctrines of Sufism, so this doctrine flou-
rished in different regions of Bengal. Before the arrival of Sufis,
people of Hindu and Buddhism lived in Bengal. At that time, they
were inspired by different doctrines. When prominent Sufi started
preaching Islam to the general people, most of the unbeliever ac-
cept Islam. Because Sufis have called people to Islam through love.
The main theme of Sufism is to the love of the creator by loving his
creation.
The Sufis were able to conquer the minds of ordinary people
of this country irrespective of caste and creed, promoting their
ideal life and love-brotherhood of Sufism. Some of them became
legends and men. Many people still pray in the shrine; Regardless
of the sanctity and the place of worship, some people regularly
visit with the reciting of the Holy Quran for them. By the love of
creation, love of God, this ideology of Sufism influenced to Vais-
nava (Hindu) religion, folk miracles, Baul culture, and other devo-
tion. Sufis influence is noticed in the normal life of ordinary peop-
le. During the journey of rivers and seas, Boatmen remembers the
reminiscences of Badr Pir’s advice and song.33 Not only that, the

32 Shahnawaz, The primary section of the spread of Muslim society in Bengal, 7.

33 Bahauddin, Sufism in Bangladesh, 7.
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name of Pir-Awliya has been written until the city's transport to

reach the destination safely. The folk-tunes were composed of va-
rious Pir-saint’s biography, such as Murshidi-Marfati song, Gajir's
song, Gaziklu-Champawati poems and Song of Sona Pir. In this
way, the influence of Sufism in Bengal, in the religious, social, cul-
tural and material life of the people, remains intact.
Sufis played a complementary role in propagating Islam in
Bengal through four organizations.
Firstly, the most important organization that contributed to the
promotion and spread of Islam was the Langarkhana (Canteen)).
In the canteen, free food was provided to all non-people, irrespec-
tive of religion, caste and creed. The money came from the state
treasury of the Muslim rulers. The result of this system was most
beneficial during the orthodox Hindu Sen's rule (1161-1204). The
disfigured community members were victims of caste discrimina-
tion because they were at the lowest position among the caste sys-
tem of Hinduism. The Namasudraras group of Hindu caste were
assaulted at different times. It is noted that there is a cast tradition
of Hinduism. Then they looked, Muslims taught religion by giving
food at no cost. And they began to think that the new religion is
socially equality Islam, which is not in Hinduism. So, the attraction
of Islam was more to the lower caste Hindus. And they started to
become Muslims in time.34
Secondly, Khanqah played a very important role in spreading
and promoting Islam. Langarakhana (Free food to the General
people through Canteen) was a real example of social Islam, And
Khanqah was the theoretical training center of Islam. Sufi was a
trainer. In the Langarakhana, free food could eat, the exploited and
deprived people could survive.35 They went to Khanqah to acquire
knowledge about Islam. These two organizations were mentally

34 Carl. W. Ernst, Eternal Garden- Mysticism, (New York: History, and Politics at a
South Asain Sufi Centre, State University of New York Press, 2001).
35 Peter Hardy, “Modern European and Muslim Explanations of Conversion to Islam in

South Asia: A Preliminary Survey of the Literature,” in Conversion to Islam, ed. Ne-
hemia Levtzion, (New York: Holmes & Meier, 1979), 78.
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prepared for their initiation into Islam. In this context, non-

Muslims accepted Islam. A quote can be taken for a realistic expla-
nation of Sufi’s activities to the expansion of Islam in Bengal. Ac-
cording to Syed Anwar Husain, “The foremost consideration ap-
pears to be an intent to find a refuge where there are a social strati-
fication and discrimination as these people have been going thro-
ugh the Sena rule; and Islam Furthermore, there was some of the
material considerations uppermost in the psyche of the converts
and the background to the way which the Sufis welcomed the pe-
ople first by the Langarkhana, and then Khanqah. 36
Thirdly, the third institution to play a special role in propaga-
ting Islam in Bengal was the Dargah. Most of the people united in
the dargah, which is still in use today. It is seen that Dargah has
occupied the place of khanqah continuously. Dargah's supremacy
started in Bengal during the rule of Hussein Shahi (1493-1538).37
However, there were some Islamic ceremonial formalities in the
dargah, which remains to be seen. Historian Professor Abdul Ka-
rim commented that The Sufis used to conduct Dargah as most of
the cities of Bangladesh. So, they spread Islam through Dargah
throughout the whole of Bengal life. It is also included that Muslim
sovereignty was instrumental in the propagation of Islam, but Is-
lam was not spread by this power entirely. However, Sufism
spread the light of Islam in Bengal.38
The role that Sufis and Prominent Islamic Scholars played in
Bangladesh, is surprising. The Sufis and scholars came from Tur-
key, the Arab region, Yemen, Iraq, Iran, Khorasan, Central Asia,
and Northern India to Bengal. Some of them have come by way of
the river, and some of them by walking. Even though Ibn Battuta
has come to Bangladesh to the propagation of Islam in the fourte-
enth century. At that time, He met prominent Sufis in Bengal. “Ibn

36 Syed Anwar Husain, Human Rights in Bengal: Atish Dipankar to Sufis, p. 116
37 D. N. Majumdar and C. R. Rao, Race Elements in Bengal (Calcutta: Asia Publishing
House, 1960), 96-114.
38 Abdul Karim, Social History of the Muslim in Bengal, (2nd ed.) (Dhaka: Jatiya Sahit-

ta Prakash., 2007), 84.

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Battuta was impressed with the cheap prices of food and other
consumer goods of Bengal. On the other hand, the weather in Ben-
gal made him frightened.”39
After nearly 600 years of Islam's birth, Muslims of Bengal were
mainly influenced by the Sufi saints and reflected the beauty of
Islam. Before that person of Bengal were Hindus, Buddhists, or
any other religion. So, the influence of Sufi saints in Bengal still
exists today. Jalaluddin Rumi (r), Ibn al Arabi (r), Hafiz Shirazi (r),
etc., influenced Sufi doctrine of murshidi, baul, and fakri songs;
Especially Lalon Shah, Hassan Raja's song has been unpreceden-
tedly reflected which is still singing to the singers. 40
4.3. At the Perspective of Religious Tolerance in the Consti-
tution of Bangladesh
There are 169 million people of a different religion in Bangla-
desh. Every religion of People gets vacations for their celebrating
on national holidays according to the constitution of Bangladesh.
In the country's constitution, there has been an assurance of all
religions, which serves as a protector against intolerance.
There is about 90 percent of Bangladesh's population is Mus-
lim. Generally, the cabinet of this country announces 6 days as a
general holiday and 8 days by the executive order for every year to
the Muslim People.41 Muslim celebrates in Eidul Fitr and Eidul
Adha with comfortably and freely. It has been discussed such as a
general holiday, 1. Eid-ul-Fitr holiday, 2. Eid-e-Miladunnabi, 3.,
Shab-e-Barat, 4. Shab-e-Kader, 5.6. Before and after Eid- Uth-
Fitr,7.8 before and after Eid-ul-Azhar, 9. Ashura. And as an optio-
nal holiday for Muslim like 10. Shab-e-Miraz, 11. Eid-ul-Fitr (the
second day after the Eid holiday), 12. Eid-ul-Aza (the second day
after the Eid holiday) 13. Akhari Chahar Swoba and, 14. Fateh-e-
Yazdaham.

39 Ibn Battuta, Rehla, trans Mahdi Hussain, 46.

40 Shahnawaz, The primary section of the spread of Muslim society in Bengal, 7.
41 bdnews24.com. “List of holiday & vacations”. accessed April 30, 2019.

https://bangla.bdnews24.com/bangladesh/article1420429.bdnews.
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9.5 percent of the people of Bangladesh depends on the Hindu

religion. Generally, Hindu's get 2 days as a general holiday as well
as eight days as an executive leave. Hindus celebrate religious
holidays very much comfortably and freely.42 It has been discussed
as a general holiday, 1. Janmashtami, 2. Durga Puja. There has an
optional holiday for Hindu people like 3.Saraswati Puja,
4.Shivratri Brat, 5. Marriage, 6.Harichand Tagore's arrival
7.Mahalaya, 8. After the day of Durgapuja 9, Lakshmi Puja, 10.
Shyama Puja.43
In Bangladesh, where the ratio of Buddhists is 0.60%, Budd-
hists can comfortably celebrate religious holidays. 44 In Buddhists,
the religion of people gets six days to leave. They get a one gene-
ral holiday and five optional holidays from the Bangladesh go-
vernment. It has been discussed as a general holiday like Buddha
Purnima as well as optional holidays like 2. Maghi Purnima, 3.
Chaitra Sankranti, 4. Akshara Purnima, 5. Madhu Purnima, 6.
Prabarna Purnima.
There are 0.30% of Christians people. Christians celebrate their
religious programs freely in Bangladesh. Generally, Christian get
nine days to leave from the Bangladesh government. There is one
general holiday for the Christians people to the 1. Jesus Christ's
birthday (big day). And they get nine days to leave as an opti-
onal holiday like 2. 1 January English New Year, 3. On Wed-
nesday, February 14th, 4. Mercury on 29th March 5. 30th March
Glorified Friday, 6. On 31st March Pure Saturday, 7. April 1
Easter Sunday, 8.9. And on the 24th and the 26th, the birthday
45
of Jesus Christ (the day before and next day).

42 bdnews24.com. “List of holiday & vacations”. accessed April 30, 2019.

https://bangla.bdnews24.com/bangladesh/article1420429.bdnews.
43 bdnews24.com. “List of holiday & vacations”. accessed April 30, 2019.

https://bangla.bdnews24.com/bangladesh/article1420429.bdnews.
44 AsiaNews.it. “Bangladesh, Easter is a national holiday”. accessed May 1, 2019.

http://www.asianews.it/news-en/Bangladesh,-Easter-is-a-national-holiday-
46817.html.
45 AsiaNews.it. “Bangladesh, Easter is a national holiday”. accessed May 1, 2019

http://www.asianews.it/news-en/Bangladesh,-Easter-is-a-national-holiday-
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Therefore, there are other small ethnic groups in Bangladesh

those employees in the Chittagong Hill Tracts area get two optio-
nal leave for on 12th and 15th April, the social festival of Baisabi46.
However, there are other a lot of examples for ensuring religious
tolerance among the different religious groups in Bangladesh.
4.4. The Contribution of The Sufis in the Social Develop-
ment of Bangladesh
There is no scope to deny the influence of Sufism in the pro-
pagation of Islam in Bangladesh. The Sufis gave up the life of
many of them for preaching Islam in this country. Many have been
martyred in the hands of Hindu kings. Many were injured again.
Their contribution to the spread of Islam in 64 districts of Bangla-
desh is much more. People of Bangladesh still remember them by
various works. That is why the name of the main airport of Bang-
ladesh has been named in the name of the Sufis. The countless
universities of the country have been named after them. In addi-
tion to the names of the Sufis, countless hospitals, colleges, schools,
madrasas, Maktabs, and mosques have been named. So, finally, the
contribution of Sufism in the long history of Bangladesh is undeni-
able. The history of Islam in Bangladesh is the history of Sufism.
Because, through Sufism, Islam was proclaimed in this country,
which is still present.
4.4.1. Social Significance in Bengal
The prominent Sufis would give advice to those taking bai'at
at their hands. At that time, Sufis offer the people to repentance for
their sins. Sufis made a solemn affirmation of loyalty and obedien-
ce to Allah and the Prophet Muhammad (Pbuh). Sufis would warn
them against licentiousness and self-indulgence, injustice, oppres-
sion and the violation of the rights of others. Sufis addressed them-
selves to the moral elevation of their disciples by prescribing mea-
sures for the eradication of malice, jealousy and the lust for wealth

46817.html
46 bdnews24.com. “List of holiday & vacations”. accessed April 30, 2019.

https://bangla.bdnews24.com/bangladesh/article1420429.bdnews.
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Freedom of Religion, Faith and Religious Tolerance in Bangladesh: A Case Study on the Islamic Mysticism

and power. They urged them to remember Allah and to do well by

his creatures and practice self-abnegation. Sufi also gave good
counsel to whoever came to himself. And tried to awaken in his
mind the love for the Divine and for self-correction and inner re-
form.47
The society has been changed by the Sufi leaders though their
tremendous sincerity, moral excellence, and preaching. According
to the historian, Ziauddin Barni, depicting the social conditions
prevailing in India during the reign of Alauddin Khilji. "The pro-
minent three Sufis who have an advisor of the Sultan Allauddin
Khilji. They were Sheikh-ul-Islam Nizamuddin, Sheikh-ul-Islam
Alauddin, and Sheikh-ul-Islam Ruknuddin. A world received en-
lightenment from them. People took the bai'at at their hands. Sin-
ners were inspired by them to repent for their sins. Thousands of
evil-doers abandoned their evil. They became devout worshippers.
A strong fervor was created among them for religious deeds. Peop-
le grew truthful because of their blessings. They became honest in
the management of their worldly affairs.48
The historian goes on to say, "In the last years of Sultan Ala-
uddin's rule, the moral level had improved. Many of the people
abstained from drink, adultery, gambling. The major sins were
shunned as equivalents of infidelity. Muslims refrained from open
usury. Adulteration, deceit and under weighing were eliminated
from the market. Historical picture of the Reformation brought in
public morals by the Sufi divines.49 The Sufi saints have made an
enormous contribution towards the evolution of a conscientious
environment in the Indian subcontinent which is the nation's grea-
test asset of its history. The life of Syed Ahmad Shaheed, a religi-
ous reformer and Sufi saint of the 19th Century. He has been
shown the moral impact of his personality on society.
It is also included that Islam has been gradually speeding up

47 Abul Hasan Ali Nadwi, Contributions of Muslims To Indian Subcontinents, trans.

Muhammad Asif Kidwai (Ankara: South Asian Youth Organization, 2018), 44.
48 Nadwi, Contributions of Muslims To Indian Subcontinents, 45.

49 Nadwi, Contributions of Muslims To Indian Subcontinents, 45.

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in Bangladesh by the Sufi saint in the sphere of their spirituality

and greatness of character. No government, no law, no other insti-
tution could bring about so much improvement. On the other
hand, many people have changed into morality and rectitude by
the Sufi saint at that time.
4.4.2. Propagation of Islamic Knowledge and Sharia
The Sufis of Bangladesh were the outstanding talented person
themselves. Their belief was that it was quite impossible to know
Allah and his creation without knowledge. It considered the re-
markable educational and literary progress of Indian subcontinent
under the Muslims rule. It has been said that for the contribution
of prominent Sufis was due directly or indirectly. The two of the
greatest scholars and teachers of the 14th Century were Qazi Ab-
dul Muqtadir Kindi and Sheikh Ahmad Thanesari. They were the
spiritual murid of Khwaja Naseeruddin Chiragh-i-Dehli. They
were so much educated person. The renowned 17th Century edu-
cationist and teacher, Mawlana Lutfullah Kora Jahanabad. Whose
pupils, and pupils of whose pupils, educational activity was kept
going till the 19th Century. He was a Khalifa of the Chistiya ta-
riqah.50
The Sufis used Khanqah and the Madrassa for the instrument
of educational activity. The Khanqah-i-Rasheediya of Jaunpur, the
Madrassa of Shah Pir Mohammad at Lucknow, the educational
seat of Shah Waliullah at Delhi and the Khanqah of Maulana Ras-
heed Ahmad at Gangohi, the Khanqah of She Celal were the best
examples of Bangladesh as well as the Indian subcontinent. Sufis
propagated Islamic knowledge and Sariah to the general people
through these institutions.
4.4.3. Generosity and Benevolence of Sufis
Most of the general people are satisfied at every time because
of Sufi’s benevolence and behavior. A vast number of people lived
in Khanqahs as permanent guests, enjoying all the reasonable com-
forts of their life. There were provided breakfast, lunch, and dinner

50 Nadwi, Contributions of Muslims To Indian Subcontinents, 48.

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in the Khanqahs. In Khankha, The Sufis had not discriminated

between the rich and the poor, the friend and the foe. A prominent
Sufi Sheikh Saifuddin Sirhindi was a Khalifa of Mujaddidiya ta-
riqah in the Seventeenth Century. In his Khankhas, 1,400 persons
used to dinner every day. Every one of them was served with food
of his own choice. There is another Chishti saint of the late Seven-
teenth and early Eighteenth Centuries, Syed Mohammad Saeed
alias Shah Bheek. In his Khanqah, 5,000 votaries who lived perma-
nently. An equal number from among the daily visitors also joined
in at the meals. With the result that about 1,000 persons dined with
him regularly.51
There was other prominent Sufi Hazrat Shah Jalal (r) in Bang-
ladesh. There were more than thousands of people stayed in his
Khankhas. Everyone has been provided the meals from the
Khankhas without paying money. Mawlana Manazir Ahsan Gila-
ni had very appropriately observed that: The Khanqahs of the Sufi
saints served as the connecting link between the rich and the poor.
Innumerable destitute Muslim families were satisfied. They were
satisfied with Sufis generosity, benevolence, and Excellency. 52
4.4.4. Resignation and Impregnation of Sufis
Generally, Sufis did not accept offices, gifts or grants from the
president, Prime minister, lords, Kings, and princes. Some Sufis
did not like kings and their activities. İt can be said that there were
two types of Sufis. One group was that when any Sufis have seen
the king’s bad activities, they were believing in asceticism. They
were gone to the mountain as well as they lived there and perfor-
med Islamic ritual activities. Another group was that when they
had seen the king’s worsened activities, they protested and even
battled with kings. In Bangladesh perspective, Most of the Sufis
have battled with the oppressor Hindu kings. Some prominent
Sufis in Bangladesh like Shah Jalal, Shah Paran, Shah Rophus, Shah
Makhdum, Baba Adam Shahid involved in a war with oppressor

51 Nadwi, Contributions of Muslims To Indian Subcontinents, 49.

52 Nadwi, Contributions of Muslims To Indian Subcontinents, 50.
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Hindu and Buddha kings. Basically, in different wars, they won

and established Islamic Society in Bangladesh. 53
Mirza Mazhar Jan-i-Janan was a Sufi leader of the Naqshban-
diya and Mujaddidiya tariqa. The Emperor of Delhi requests him
for accepting money from the Empire. At that time, he refused
government request. Once Nawab Asaf Jah has provided 20,000
(dollars or equivalent) money. Last, İn which he refused this mo-
ney. The Nawab Asaf Jah urged, "Take them and give them away
to the poor". Mirza Jan-i-Janan replied, “Mirza Jan-i-Janan replied,
“You may start distributing them. Please, you don’t donate this
money to my Khanqah. I don’t like this. I manage money for the
poor myself. Once a high-ranking Government official, who had
come to meet prominent Sufi Maulana Shah Fazlur Rahman of
Ganj Moradabad (died, 1895).54 The government officer wants to
bestow a grant on his Khanqah, but Sufi Maulana Shah Fazlur
Rahman rejected this fund. By seeing their good conduct, most of
the unbeliever converted into Islam easily. Many Hindus had a
curiosity about Islam. They had come to the Khankhas and asked
different questions about Islam. They were encouraged in Islam by
the Sufis.
4.4.5. Asylum of Humanity
The Sufis got imbued with excellent humanitarian ideals in
society. They guided to the general people an earnest solicitude for
humanity. The Sufis advised the general people to follow the
Prophet’s biography. They told to the followers for thinking 'God's
creatures. "Khwaja Nizamuddin Aulia (r) is reported to have said
about himself that, when a person comes to me and relates his
troubles, I feel twice as much distressed as him. Most of the Hin-
dus have faced the caste system. Most of the time, Lower caste
Hindus have been persecuted and oppressed by the High-caste
Hindus. Sometimes, they have been killed by High-caste Hindus.
For this reason, Lower caste Hindus frighten and feared from

53 Nadwi, Contributions of Muslims To Indian Subcontinents, 51.

54 Nadwi, Contributions of Muslims To Indian Subcontinents, 52.
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High-caste Hindus. They were escaped from their own cities as

well as wanted to get asylum to the Sufis.55 At that time, Sufis had
given to asylum in Khanqas. It is also included that there is a lot of
Khanqas system in Bangladesh. They were provided food three
times a day from Khanqas. Sufis met with them in good behavior.
Sufis discussed at Islam and advised them. They were attracted in
Sufis lecture. Later, they were so much satisfied in Khanqa system.
And they were converted into Islam intentionally.
Conclusion and Recommendation
The influence of ruling class, Sufi saint and Muslim scholars
have played an important role in the development of Muslim soci-
ety. This coordinated effort has accelerated the development of
Muslim society. And this is being reflected in the madrasa (Muslim
educational institution), khanqah (shelter of saint saints), etc.
Mosque was mandatory with Muslim settlement because the com-
pulsory religious provisions of the Muslims performing daily pra-
yers five times a day. The mosque was a Muslim prayer or prayer
house. Thus, the status of the mosque can be identified as the sym-
bol of Muslim society. After the mosque, the second compulsory
establishment of the Muslim society is the establishment of educa-
tional institutions and madrasas. Here students got access to reli-
gion and other subjects. In the khanqahs, the Sufi saints encoura-
ged the common man's religion. It was also considered a center for
preaching to Islam. The role of public welfare was also played
from the khankhas. As a result, the spread of Muslim society con-
tinued to accelerate.56 In addition to ensuring coexistence with
other religions in Bengal, Sufism gave great importance to the
common people. Because of which many people have been conver-
ted to Islam in peace.
Sufis and saints have a lot to play in promoting Islam in Bang-
ladesh. Especially in the Indian subcontinent, many Islamic perso-

55Nadwi, Contributions of Muslims To Indian Subcontinents, 53.

56Sells, Michael. Ed. Early Islamic Mysticism: Sufi, Qur'an, Mi'raj, Poetic and Theologi-
cal Writings, (New York: Paulist Press, 1996).
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nalities have been working for the propagation of Islam and spre-
ading all over their life based on the Qur'an and Hadith. But after
their lifelong, many hypocrite devotees are using the popularity of
these great people and earning money by making general people
shirk. Many people split Islam and create a new doctrine and flou-
rish. Some people are screaming with the name but hate also co-
mes in the name. Some of these Pirs’ has upheld charges including
rape, extortion, possession of people and land. The name Hypocri-
tic Pir suppression platform (Bhand Pir Daman Mancha) an orga-
nization named after 100 Hypocrites and deceivers Pir and the
name of their Darbar, was published by analyzing the activities of
these Hypocrites and deceivers Peers across the country. Hypocri-
tes and deceivers Pirs’ compelled ordinary people to perform gra-
ve pooja, prostration in the grave and shirk the Pir sahibs. Encou-
rage ordinary people to work different bid' at. Through this, the
hypocrites tried to rescue their political interests. Another thing is
that there are many women coming to the Pir house. These hypoc-
rites, by misusing women, exploit their interests. Women are seen
to prostrate themselves, worship them. Because of this, the main
section of the mainstream of Bangladesh is also acknowledged
because of different times. Thus, the miscreants have secret con-
nections with various political parties. Through this political loo-
ting. A lot of ordinary people are admired by the fraud of hypocri-
tes Peers. So, the movement against them was a different time. The
common people of Bengal came to the streets and protested them.
But there is no success in finding the success of the state behind the
misguided peers.
The good Pirs’ of Bangladesh must continue the movement
against the false deceptive Pirs’ and to inform the common people
about the activities of the hypocrites, they must wake them up. The
honest Pirs’ will have to increase the propagation of Islam. All
good leaders must be united. It is seen in Bangladesh that as well
as for political reasons and the mainstream patrons of different
social causes, they cannot be united. One party does not hesitate to
give others the fatwa, the disbelievers, and the polytheists. There-
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fore, the scholars and the Sufis should go out of the work and unite
and increase the invitation of Islam among ordinary people. And
to stop the work of uniting against hypocrisy in Bangladesh, their
work will be stopped. Then ordinary people can understand Islam
easily Islam. The misuse of religion will be reduced. At present,
various hypocrites Pirs’ encouraged to the general people to prost-
rate (Sujūd or sajdah) themselves. It is forbidden to prostrate to
anyone except Allah. So, now the Muslims' duty of faith is to pro-
test them with all the power. The Muslim's faithful duty is to pro-
test these with all power and to counter such unbelief. Pir who
encourage prostration (Sajdah or Sujūd) in the Dargah and
Khankqa, the people of the country will have to play a vocal role
against social evils against these shocking activities.
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1977). Calcutta: Oxford University Press, 1995.

The Concise Oxford Dictionary of English Etymology in English Language

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Dr. Syed Anwar Hossain, Sufis contribution to the spread of Islam in Ben-
gal, Daily Manab Zamin, (June 2017): Retrieved 2 April 2019,
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Professor Dr. Mohammad Bahauddin, “Sufism in Bangladesh”, Daily

Samakal editorial, (October 2016): Retrieved 4 April 2019.
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