1. During which century or centuries did Delhi Sultanate (India) witness the growth and development of Sufism?

a) Eight and ninth centuries

b) Seventh and eight centuries

c) Thirteenth and fourteenth centuries

d) None of the above

3. Which of the following songs by a Pakistani music act is rooted in Sufi tradition, either lyrically or sonically?

a) ‘Saeen’ by Junoon

b) ‘Challa’ by Vital Signs

c) ‘Mil Gaya’ by Strings

d) ‘Baat’ by The Milestones

2. Who was the teacher of Chisht master Khwaja Nizamuddin Auliya?

a) Amir Khusro

b) Qutbuddin Bakhtiyar Kaki

c) Jalaluddin Tabrizi

d) Baba Farid

4. Which of the following does not reflect/represent the relationship between teacher and student in the context of Sufism?

a) Master, Disciple

b) P r, Sh gird

c) Murshid, Mur d

d) H l, Tahq q

Answers

1. The correct answer is c.

The efforts of Muslim Sufi missionaries had begun earlier in many parts of the Delhi Sultanate (India), but it was in the thirteenth and fourteenth centuries that Sufism gained real momentum.

Its influence was vast in many areas of India, and it was also accompanied by the emergence of thriving Sufi silsilahs (orders)—of which the largest and most popular one was the Chisht silsilah, particularly during the Delhi Sultanate.

Research indicates that it was founded by Mu n al-D n Chisht in the Indian subcontinent, a fact that was the yardstick for future Chisht generations, as well as devotees who still follow these traditions and its code of conduct to this day.

In Sufism’s ascendance, both silsilah and tariqah were efficacious. Tariqah refers to a path, or method, and is a practical method for spiritual advancement, while silsilah refers to a lineage or pedigree of sorts, and serves as a medium for signifying spiritual authority and as a means of shaping identity and legitimacy.

2. The correct answer is d.

Khwaja Nizamuddin Auliya was a mur d (disciple) of Sheikh Far d al-D n Mas' d, most well-known as Baba Farid or Ganj-i-Shakar. Nizamuddin Auliya could always recall wanting to be Baba Farid’s mur d. But Baba Farid lived in the village of Ajodhan (now Pakpattan, in Pakistan). However, at the age of twenty, Nizamuddin’s dream was realised when he visited Ajodhan to see the Baba Farid who became his murshid and received him with affection.

Baba Farid, although famous, had departed from Delhi for Ajodhan because he preferred the quietness of life compared to being famous.

Qutbuddin Bakhtiyar Kaki had appointed Baba Farid as his main successor, the same way Baba Farid appointed Nizamuddin Auliya as his main successor later on.

Baba Farid is also credited with writing poetry in different languages to promote Sufism in the form of songs. These were sung by women in villages and have survived to this day.

3. The correct answer is a.

Junoon, which featured Ali Azmat, Salman Ahmed, and Brian O’Connell, is best recognised as a Sufi rock music group. Although they engaged in Sufi ideas on their first record, the band made a true expression of Sufi Rock with the song ‘Saieen’ from their record Inquilaab in 1996. After this, they continued to create emblematic songs like ‘Sayonee’, ‘Bulleya’ (inspired by Baba Bulleh Shah’s poetry), and ‘Ghoom’.

Vital Signs’ ‘Challa’ from their third record Aitebar was their nod to Punjabi folk, but it wasn’t rooted in Sufism.

Strings’ ‘Mil Gaya’ from their last record was written by Bilal Maqsood and captures the journey between feeling lost to recognising one’s calling—a personal truth.

The Milestones’ ‘Baat’, written by Ali Tim, tells the paradoxical tale of someone emotionally aware—shy in all that they feel while never finding the voice to express love. A fear of communication that obstructs their way. Yet at its core, the song is about telling the untold stories and messages that needed to be shared and heard.

4. The correct answer is d.

The term Haal means ‘state’, while Tahqiq means ‘realisation’. Although both hold significant meaning within a spiritual context, they do not represent the relationship between a teacher and a student.

However, the relationship retains its value with Sufi discipline regardless of whether the teacher is referred to as ‘Master’, ‘Pir’, or ‘Murshid’, and the student as ‘Disciple’, ‘Sh gird’’, or ‘Mur d’’—the only difference is in the language.