History of Sufism

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Sufism began in the eighth century. It does not have a single founder, and it is not certain when the term "Sufi" was first used to refer to early Sufis. The general opinion holds that Sufis were initially individuals in search of communication with God through ascetic practices without any doctrines of their own. It was not until the doctrines of divine love, union with God, and the necessity of following a spiritual guide were formulated that Sufism became recognized as a tradition. It is not known who first proposed these ideas, but, as examples, Rabia al-Adawiya and Bayazid Bastami are among the famous early sufis who are known to have held such opinions.

Research indicates that the origin of Sufism cannot be traced back to a single definite cause; different theories have been presented that highlight the roles of expanding the mystic ideas in Qur’an by various means, the synthesis of Persian civilization with Islam, and incorporating ideas and practices of other mystic systems such as Hinduism, Buddhism and Gnosticism in formation of Sufi tradition. The evidences in support of these theories include the existence of considerable similarities between Sufism and cultures and doctrines predating and outside Islam.

Traditionally many Sufis believe that Sufism is only the mystic aspect of Islam and date back the origins of Sufism to a group of companions of Muhammad known as Ahl as Suffa (People of the Veranda) that lived lives of poverty and piety, many of whom were of foreign origin (like Bilal from Ethiopia, Salman from Persia and Suhaib from Rome) and consider Ali ibn Abi Talib as the first point of the line of transmission of mystic heritage from Muhammad to Sufi tradition.

Some of these beliefs lack historic evidence, but some scholars find elements of reality in them and believe that early Sufism was essentially the evolution of Islam in a mystic direction.

Annemarie Schimmel proposes that Sufism in its early stages of development meant nothing but the interiorization of Islam. Louis Massignon states: "It is from the Qur’an, constantly recited, meditated, and experienced, that Sufism proceeded, in its origin and its development."

The following sections discuss the history of Sufism with respect to geography:

Contents 1 Sufism in Arabian peninsula 2 Sufism in Persia 3 Sufism in Turkey 4 Sufism in Central Asia 5 Sufism in Indian subcontinent 6 Sufism in North Africa 7 Sufism in Muslim Spain 8 Sufism in East Asia 9 Sufism in the west 10 Sufism in 21st century 11 Notes

[edit] Sufism in Arabian peninsula

created by purple elephants in eastern asia

[edit] Sufism in Persia

Sufism in Persia started in 1560

[edit] Sufism in Turkey

Sufism was brought to Anatolia during the Seljuk dynasty, when Turkic tribes would make raids against the Byzantine Empire. Before long, the Byzantines had been pushed almost entirely out of Anatolia, and various Turkic tribal leaders and warlords held ground all through Anatolia. Before the formation of the Ottoman Empire a few centuries into the future, Sufi dervishes would go from village to village, teaching peasants to read and write through conversion to Islam.

Sufists often times acted as a cultural mediator between the newly arrived Turkish speaking Muslims and the remaining Greek speaking Christians. Sufi poetry of Anatolia spoke of peace, love, and finding God within your heart as opposed to it within a man-made institution. Many Christians converted to Islam due to the all-inclusive nature of the Sufi teachings and poems. Due in large part to the efforts of Sufists, Anatolia went from mostly Christian to mostly Muslim in the period of about two centuries.

[edit] Sufism in Central Asia

Started in 1784

[edit] Sufism in Indian subcontinent

Muslims of the Indian subcontinent prominently follow Chistiyya, Naqshbandiyya, Qadiriyya and Suharabardiyya orders. Of them the Chisti order is the most visible. Khwaja Moinuddin Chishti, a disciple of Khwaja Abu Abdal Chishti, the propounder of this order introduced it in India. He came to India from Afghanistan with the army of Shihab-ud-Din Ghuri in 1192 AD and started living permanently in Ajmer since 1195. Centuries later, with the support of Mughal rulers, his shrine became a place of pilgrimage. Akbar used to visit the shrine every year ^[1].

Turkic invaders into India were accompanied by four Sufi mystics of the Chistiyya order from Afghanistan: Moinuddin (d. 1233 in Ajmer), Qutbuddin (d. 1236 in Delhi), Nizamuddin (d.1335 in Delhi) and Fariduddin (d.1265 in Pattan now in Pakistan) ^[2]. During the reign of Muhammad bin Tughluq, who spread the Delhi sultanate towards the south, the Chistiyya spread its roots all across India ^[3]. The Sufi shine at Ajmer in Rajasthan and Nizamuddin Auliya in Delhi belong to this order.

Some Sufis under Chistiyya order were not against absorbing ideas from the Hindu Bhakti movement and used even Hindi language for their devotional songs. However, the orthodox Ulama with royal support insisted that Sufis go "back to Shariat" Even though Ulama had certain differences with Sufis over theological and mystic issues, the Shariat remained a cementing force between them. ^[4]

The Suharawardy order was started by Shihabud-Din Suharawardy of Baghdad and brought to India by Baha-ud-Din Zakariya of Multan. Suharawardiyya order of Sufism gained popularity in Bengal ^[5]. The Qadiri order founded by Abdul Qadir whose tomb is at Baghdad. It is popular among the Muslims of South India.

Baha-ud-Din Naqshband (1318-1389) of Turkistan founded Naqshbandi order of Sufism. Khwaja Mohhammad Baqi Billah Berang whose tomb is in Delhi (E.I.Rose ) introduced Naqshbandi order in India. The essence of this order was insistence on rigid adherence to Shariat and nurturing love for prophet. It was patronized by the Mughal rulers, as its founder was their ancestral 'Pir' (Spiritual guide). "The conquest of India by Babur in 1526 gave considerable impetus to the Naqshbandiyya order" ^[6]. Its disciples remained loyal to the throne because of the common Turkic origin. With the royal patronage of most of the Mughal rulers, the Naqshbandi order caused the revival of Islam in its pure form.

[edit] Sufism in North Africa

The following sufi orders were prevalent in Africa- Qadriyyah, Sanusiyyah, Tijaniyyah ete

[edit] Sufism in Muslim Spain

[edit] Sufism in East Asia

[edit] Sufism in the west

[edit] Sufism in 21st century

[edit] Notes

1. ↑  Titus, Murray T., Indian Islam, 1979, Page 117.
2. ↑  Markovitz, Claude (ed), A History of Modern India, Anthen Press, 2002, Page 30.
3. ↑  Contemporary Relevance of Sufism, 1993, published by Indian Council for Cultural Relations.
4. ↑  Rizvi, Saiyied Athar Abbas, History of Sufism in India, Volume 2, 1992, Page 180