Maizbhandari

Maizbhandari order
*Tariqah-e-Maizbhandaria*
	Shrine ofAhmad Ullah Maizbhandari,the founder of the Maizbhandari Sufi order
Abbreviation	Maizbhandari
Formation	19th century
Type	Sufi order
Headquarters	Chittagong,Bangladesh
Key people	Ahmad Ullah Maizbhandari

TheMaizbhandari(Bengali:মাইজভাণ্ডারী), or sometimesMaijbhandari(Arabic:المائجبهندارية,romanized:al-māʾijbahandāryyah),^[1]order ortariqaofSufismwithinSunni Islamwas founded in the late 19th century by theBengali Sufi saint Ahmad Ullah MaizbhandarifromChittagong.^[2]It is the only Sufi order to have originated from within theBengalregion, and, as an indigenous movement, it has continued to enjoy significant popularity through to the 21st century.^[1]

Origins[edit]

The Maizbhandari order bases its tradition and draws its legitimacy from a saying of the tenth-century Sufi scholarIbn Arabi,who predicted that a great spiritual leader would be "born in China", and that he would speak the language of the country. Maizbhandari Sufis interpret Ibn Arabi's prophecy to meanChittagong,where the expansion of Islam had ended and where the Indian subcontinent butted up against "China" in the sense of the Chinese, or ancientMongol,sphere of influence.^[2]Ahmad Ullah Maizbhandariwas born inChittagongin 1828, which, according to Maizbhandari Sufis, was as foretold six hundred years earlier by Ibn Arabi.^[2]

Since its 19th-century origins, the Maizbhandari movement has developed into "a powerful religious institution whose very popularity and influence defy any notions of marginality. It has been able to draw adherents from all sections of society, including the urban middle class", and been able to assert its reformist perspective on Islam, "while keeping in touch with the religious mainstream in Bengal", according to scholar Hans Harder.^[3]

Literary tradition[edit]

The Maizbhandari order has been responsible for "a sizeable textual output...since the beginning of the twentieth century, including hagiographies and theological treaties, in the form of monographs, leaflets and journals".^[3]

Maizbhandaritheologicalandhagiologicalwritings have taken on various forms, including long treatises,fatwasor short articles (prabandha), and have been noted as a distinctly local tradition, with the "larger part" of the writings being independent works by writers hailing from either Chittagong or other areas of Eastern Bengal.^[1]

One seminal work in the tradition is Aminul Haq Farhadabadi's (1866-1944)Tuḥfat al-aḫyār fī dafʿ šarārat al-šarār( "The precious gift of the good regarding the refutation of the evilness of the evil", 1906/7), which is afatwaor legal opinion on the legitimacy ofsamāʿand activities such as listening to music.^[1]Originally a mix ofArabicandPersian,the text was later circulated as a manuscript (pũthi) with aBengalitranslation.^[1]

Another key work is Abdul Ghani Kanchanpuri'sĀʾīna-i Bārī(‘Mirror of the Lord’), anUrduwork written and published in 1915 as both a hagiographical account of Ahmad Ullah's life and a collection of more than 100 Urdughazals,a form ofpoemorode.As an exposition of the Maizbhandari movement's theological foundations, it remains "the most comprehensive outline of Maijbhandari theology available to this day".^[1]

A more concise account of Maizbhandari theology is Abdussalam Isapuri'sFuyūẓāt al-Raḥmāniyya fī ṭarīqat al-māʾiğbhand˙āriyya,a Persian language work.^[1]

Taken as a whole, the tradition has various literary sources, includingmedieval Islamic literaturefrom Bengal,medieval Persian literatureby Sufis in the courts of the former capitalsGaur,PanduaandDhaka,and the literature of "pan-Sufic" authors such asIbn Arabi(d. 1240),Jalal al-Din Rumi(d. 1273),Farid al-Din Attar(d. 1220),Mu'in al-Din Chishti(d. 1236) and the founder of theQadiriyyaṭarīqa,Abd al-Qadir Gilani(d. 1166).^[1]

Maizbhandari thought has also gone on to influence other fields, with the movement's ethical precepts being re-interpreted in Bangladesh for applications in subject areas such as business management, where spiritual conceptions of self-purification have been translated into ethical models for building and sustaining trust with customers.^[4]

Ursgatherings[edit]

The Maizbhandari order is also known for itsurs,an annual religious gathering purported to be at least the fifth largest congregation ofMuslimsin the world.^[5]The event begins each year on the tenth day of the Bengali month ofMagh,and sees five to six hundred thousand people gather for several days of festivities centred around the performance of devotional music singing the praises of the Maizbhandari saints. The gatherings are attended by both Muslims andHindusand some of the most famous Maizbhandari performers are Hindus.^[5]

Musical tradition[edit]

Partly born out of the popular and ecumenical nature of the Urs gatherings, the order's form spiritual listening and devotional music has become well-known and widespread,^[6]^[7]and the Maizbhandari tradition of spiritual songs has come to represent one of the largest corpuses of popular songs in Bengal.^[1]

One early 20th-century Maizhbandari tradition musician,Ramesh Shil,composed about 350 Maizbhandari songs praising the order andAhmad Ullah Maizbhandari.These songs had been published in nine volumes titledAshekmala,Shantibhandar,Muktir Darbar,Nure Duniya,Jibansathi,Satyadarpan,Bhandare Maula,Manab BandhuandEshke Sirajia.^[8]Abdul Gafur Hali,who died in 2016, was a late 20th-century musician of the genre who similarly wrote hundreds of songs and was known for his "extraordinary knowledge" of the tradition.^[9]

Today, there is a catalogue over 10,000 Maizbhandari songs, many transmitted orally originally but now available on CD and video, making up a distinct genre of music in Bangladesh.^[3]

References[edit]

Citations[edit]

^^a ^b ^c ^d ^e ^f ^g ^h ⁱHarder 2011.
^^a ^b ^cMannan 2015.
^^a ^b ^cHarder 2011,p. 15-22.
^Hoque et al. 2021.
^^a ^bRaj & Harman 2006,p. 95.
^Alam 2019.
^Dey 2005.
^Islam, Sirajul (2012)."Shil, Ramesh".InIslam, Sirajul;Ahmed, Wakil (eds.).Banglapedia: National Encyclopedia of Bangladesh(Second ed.).Asiatic Society of Bangladesh.
^Hans Harder (2000)."Article: Abdul Gaphur Hali: Mystische Lieder aus Chittagong'. NETZ 2)"(in German). pp. 30–34.

Sources[edit]

Alam, Sarwar, ed. (2019).Cultural Fusion of Sufi Islam: Alternative Paths to Mystical Faith, Routledge Studies in Religion.ISBN 9780429872945.
Dey, Amit (2005).The Image of the Prophet in Bengali Muslim Piety, 1850-1947.Readers Servic.ISBN 9788187891345.
Harder, H. (2011).Sufism and Saint Veneration in Contemporary Bangladesh: The Maijbhandaris of Chittagong (1st ed.).Routledge.doi:10.4324/9780203831809.ISBN 9781136831898.
Hoque, S. S. I.; Uddin, M. M.; Asgor, M. A.; Bhuiyan, M. A. (2021)."Application Of Seven Principles Of Maizbhandari Tariqa On Business Ethics For Sme's Sustainability In Fatikchari".American International Journal of Business and Management Studies.3(1): 20–33.doi:10.46545/aijbms.v3i1.206.
Mannan, Manzurul (2015).The Silk Road and Shining South Asia: Chinese Expansion in Muslim Bangladesh and Impending Revolution.Silk Roads, Muslim Passages: The Islam Question in China's Expansion. Singapore: Asia Research Institute, National University of Singapore.
Raj, Selva J.; Harman, William P., eds. (2006). "In the Company of Pirs: Making Vows, Receiving Favors at Bangladeshi Sufi Shrines (6)".Dealing with Deities: The Ritual Vow in South Asia.SUNY Press. p. 95.ISBN 9780791467084.