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National Culture And Heritage

It was also noticed that each class or Caste was separated from the other by its
obligatory rules and social contacts in any form were strictly prohibited. So the oppression of the
lower castes by the Brahmans had a very demoralizing effect on the existing society to say the
least.

However, after the Muslim occupation of Bengal the society was composed of local
converts as well as the Muslims who came from outside and added in Bengal. The Muslim
rulers, their relations, officials and the thousands of scholars, writers, and doctors, intellectuals
in Persian and Arabic languages soldiers who came in early Muslim invasion ultimately settled
in this land. Very soon other immigrants from Turkey, Iran, Abyssinia, central Asia, Arabia,
Afghanistan and upper India joined them. Ultimately they all formed an immigrant Muslims along
with the hundreds of Sufis who arrived in Bengal with their followers.

It must be acknowledged that the Muslim rulers played a most significant part in
building the Muslim society in Bengal. The aim of the sultans was not only to continue Muslim
rule but also to build institutions and initiate works that would help Muslim society and culture.
One of the major and their first act was the creation and errection of Mosques which formed the
most important feature of Muslim society and culture- as the places of prayer, which is the most
fundamental pillars of Muslim faith. They were built in such locations that it was convenient for
Muslims to offer prayers from their area. Adina of pandua.

Society and Culture of Medieval Bengal:

The conquest of Bengal by the khalji rulers, the Balbans and other Muslim conquests
had established the Muslim kingdoms which led to the growth of Muslim society in this country.
Well before the Muslim rule Bengal population was composed of Hindus, the Buddhists,
aboriginals and a few Jains. But gradually new elements of different groups of people like the
parseas the Portuguese, aboriginals and others, who were added to the existing population of
Bengal. The Portuguese and the Armenians were added to the old population. The gain
populations though constituting a size able number were not considered as belonging to the rest
of the society. Gradually, the gain population declined.

When the Buddhist Pala rule declined and the rise of the Senas with their aggressive
Brahmanical domination began Buddhism declined very fast and eventually disappeared from
the land of its birth and origin. Nevertheless, it did not disappeared completely from the world,
but there were almost one third of population of the world as its followers. The Hindus were out
numbered the other religious communities and were also politically and economically well
advanced. But still, the Caste system dominated their social life including their manners,
customs, morals and thoughts. Therefore, there were four hereditary occupational groups for
instance, the Brahmans (the priestly class), the Khatriyas (the political and military class), the
Vaishyas (traders, businessmen etc.), the sudras (service groups, the menial workers etc) There
four groups were present since along Khan Jahan Mosque at Bagerhat, Jafar Khan mosque at
Tribeni are examples of these sultans devotion and dedication. The Sultans were also busy
establishing Maktabs and Madrasahs for importing religious education. Madrasahs and Maktabs

Courtesy by: Kaisar Syed 1

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National Culture And Heritage
were also established by private individuals as private institution without government grants or
assistance. These private institutions maintained residential accommodation with food and
lodgings both for students and teachers. On the whole, the benevolent activities of the sultans in
the form of constructions of wells, excavations of tanks and grants of lands to maintain alms
( charity houses) and sarais (rest house) to ease the distressed travelers.

However, the Ulama the learned class occupied the highest post in the Muslim
society. They imported religious education in many ways, the Islamic sciences to uphold the
Muslim religious tradition by their activities. They were paid, however, in a number of ways for
their works like getting stipends, land grants or facilities to visit the holy places.

As mentioned earlier, quite a number of Sufis came to Bengal. According to the local
tradition, it is said that of them of them over come. Well before the Muslim conquest, there is
hardly any town or locality where a Sufi had not come and settled. These Sufis have contributed
in many ways to the communities and in the local areas. Their main objective was to preach
Islam and help expanding the influence of Islam in rural Bengal. In particular- this was their
great contribution. First of all, they helped to expand the Muslim political power whenever it
needed, secondly, they did very well to influence over the ruling classes which was greatly
appreciated by the community. Thirdly, they indeed gave religious instructions to everybody who
gathered around their Khanqah or their abode. Finally, they have exerted their influence in the
society as “ spiritual” leaders who were sympathetic, understanding about their distress and
needed kindness- which the ordinary people gradually attracted to these Sufis, but whole
heartedly became their followers to the ‘new faith’.

Therefore, there is no doubt that the sultans, the rulers, the Muslim scholars and the
Sufi-saints who ever came to Bengal for a visit but settled there for good, who contributed
enormously to the formation and growth of the Muslim society and culture in medieval Bengal.

What were the qualities or attributes that impressed and moved the very sentiments
and belief in these sufisaints. Well Actually the main tents of Islam – “Its unqualified faith in one
universal God, the brotherhood of Muslims, and equal status of men, women, accountability and
duties to God as well as to creation attracted many local people who become suspicious of their
own religion or oppressed under the strict regulations and practices of the caste system. Indeed,
the spread of Islam and the formation of the Muslim society under the Bengal sultanate did not
go undisturbed or go very smoothly. Islam faced challenges all along. There were reactions
which took different forms. First, people accepted the new faith with the hope of changing to the
ideology of equity. Secondly, the orthodox section adhered to their own faith, right or wrong;
lastly, the establishment of Islam created an urge among a section of enlightened people to
reform their own religion taking the best of Islam and discarding the bad elements from Islam.
For example, in the early sixteenth century is the preaching of Vaishnauism by “Chaitanya Dev”,
who ignored the caste rulers and advocated equality of all worshippers and emphasized the
importance of “Bhakti” or ‘ardent’ love and dedication to ‘one God’.

Courtesy by: Kaisar Syed 2

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Unfortunately, action and reaction between Islam and local Hinduism continued all
through the Muslim rule in bengal, also caused by its liberal patronage of some Muslim rulers.
For instance, Allauddin Husain Shah’s liberal policy encouraged the social, religious, reform
movements as the one pioneered of some Muslim rulers Allauddin Husain Shah. It seemed that
Allauddin Husain Shah;s liberal policy encouraged the social and religious reform movements
as the one pioneered by Sri Chaitanya.

It must be pointed out that “having years of association with non-Muslims who far out-
numbered “. The Muslims, half-converts from Hinduism to Muslim faith also deviated from their
original faith and become the so called Bengalised by bringing Islamic elements near the local
practices as well by accepting some local elements directly. The deviations are noticed in the
form of, “the preparation of Tazia to observe Muharram festival in the same way as Durga Puja
and Durga sacrifice, Rathjatra, worship of Panchapiri, saint worship and Tirtha or visit to the
shrinis of sufis are some of the examples of liberation of the society or in other words called the
syacretistic of religion. However the caste system was also created and unmitated by the
muslims in everyday life and work, and this created a sense of aristocracy among the upper
class muslims ignoring the Islamic idea of brotherhood and equality.

During the Sulynate period in Bengal, the sultans attached great importance to
education as it was part of the religions duties. This was a remarkable pragsess of learning and
knowledge in medieval Bengal in which the Muslims and Hindus scholars greatly contributed;
Sanskrit works were translated into Bengal which was significant. It was seen that, Lakhnauti,
Sonargaon, Nagor, Mandaram, Rangpur, and Chittagong became the centres of Islamic learning
whereas Wavadip, Sylhet, and Vishnapur were developed as centres far Sanskrit and Hindu
religion studies. Development of Bengali language and literature was mive significant during the
sultanate period. Bangla language becomes important and respectable place in the court as
well as in the civil society. Sultan ghyas uddin Azam Shah and Allauddin Hussain were liberal
and patronized the Bengali poets and literature to promote Bangla language. A large body of
literature was developed on the life and teachings of Sri chaitanya during the Bengal sultanate
Muslim society expanded and this period was the formative period of the political and socio-
cultural life of Bengal. The real identity of Bengal and Bengali people started with the
establishment of the independent sultanate in Bengal people.

The interaction of Islam and Hinduism in practical life led to “syncretistic Tradition” in
Bengal society. The unity that was achieved under the independent sultanate provided the
foundation for the strength of people of Bengal. Therefore, “the Bengal Sultanate formed the
most constructive period of the Bengal since the past centuries.

Courtesy by: Kaisar Syed 3