Sufism

Before I answer the question, I would like to briefly discuss what Sufism is.

Sufism is a mode of spirituality within Islam, and using the word "Sufism" connotes something more than the word "Islam" does alone. Sometimes Sufi groups (though usually not traditional Sufi schools and lineages) differ in their approach from the conventional Islam. It is more mystical in its approach, and while the Sufis also have great regard for the Quran and the hadiths, they are commonly thought to lay more emphasis on the parts dealing with virtue and spirituality, rather than fasts, prayers and rituals. In actual fact, most Sufi schools teach a three part path of "Shariah, Tariqah, Haqiqah" each stage of which builds upon the previous as a foundation. Shariah is the religious law and practices of orthodox Islam, which Sufi schools agree must be followed. Tariqah means "path" and is the common way to refer to any Sufi school, and Haqiqah means "truth, reality" meaning God. The message is that by following the accepted Islamic rules and practices, then learning directly from a spiritual teacher within a lineage that has a direct transmission of wisdom through teacher-student relationships all the way back to the Prophet Muhammad, one can walk a path that returns to God.

The word Sufi is believed to have been derived from the word suf which means 'wool', though there are other theories about its etymology.

In India, Sufism is sometimes similar in its approach to the Upanishadic philosophy of the Hindus (the Mughal prince Dara Shikoh from India actually wrote a thesis bringing out their similarities) which encourages the mystic to look for answers himself, particularly by searching within, generally under the guidance of a spiritual master or pir, who is to be treated with utmost reverence, just like a Hindu guru, and so, there is a theory that Sufism emerged as a result of contact with Hindu yogisand traders coming to the Middle East, though Sufis claim that Sufism is no innovation, but derives itself from Prophet Muhammad's teachings, though even they accept that Sufi ideas were influenced by Hinduism, in the early phase of the development of Sufism, due to trade contacts with Hindu scholars, and Hindu mystics and scholars travelling to the Middle East. Sufis also believe that music helps connect man to God, though many conventional Muslims have a rather negative view of music. Sufis also revere scriptures of other religions, and regard that truth is to be found in every religion, and many of them accept Hindu icons like Ram and Krishna to be prophets of Allah, their God Alimghty. A leading Sufi poet, Sinai, clearly stated that people of diverse religions were striving to reach out to the same God Almighty. The Sufis believe in the doctrine of tauhid-i-wajudi or Unity of Being i.e. the same divine spirit being prevalent in all creatures, and that to know God, we need to connect to our inner being, and then, we can become one with God, which is akin to Hindu philosophical doctrines. However, whatever I described above about Sufis is a generalisation, but there are internal differences among the Sufis. The Nakshbandi school of Sufi thought, for example, is more similar to the conventional Islamic view.

Sufi Islam is practised in India, Pakistan, Bangladesh, China, Morocco, Turkey and many other parts of the world. The Uighur people of Xinjiang, who are fighting for independence from China, as they claim the Chinese have colonised them, the way Tibetans do, are followers of Sufi Islam.

The shrines of the Indian Sufi saints are known as durgahs and people of all religions are welcome to pray there. Indeed, a sizeable number of Indian, Pakistani and Bangladeshi Hindus pray in the durgahs in their countries. The most famous durgah in India is that of Khwaja Moinuddin Chishti at Ajmer, which attracts both Hindu and Muslim pilgrims from all over the country and even abroad, and has helped culturally keep India united even when it was politically divided. However, the conventional Muslims consider worshipping Sufi saints as men who became one with God (refer to the doctrine of tauhid-e-wajudi mentioned above), to be sinful, as in their opinion, the Quran makes it clear that none other than Allah, the God Almighty, is to be worshiped.

Hereafter, lies the answer to the question - the impact of Sufism.

While the conventional Muslims may not accept Sufism as the true Islam, Sufism helped form bridges between Muslims and other religious communities and promote a spirit of secular humanism. Hazrat Nizamuddin Auliya, a Sufi saint, whose shrine is located in Delhi, performed yogic exercises and meditation practices so well that Hindus hailed him as siddh (one who has perfected). The Sufis of Kashmir were called Rishis, a term used for Hindu sages. When Sultan Sikander of Kashmir set about pulling down Hindu temples on a large scale, the leading Kashmiri Muslim Sufi, Hazrat Nuruddin Nurani, bitterly protested, arguing that Islam did not sanction this. One eminent Sufi saint from Sind, in what is today Pakistan, even went on a pilgrimage to Hindu holy places. Thus, the Sufis helped cement ties between the Hindus and Muslims of India, at a time when Muslims regarded Hindus to be heretics and were looked down upon, and Hindus regarded Muslims to be untouchables, just like the lower caste Hindus.

The bhakti movement, a movement among the Hindus, which was a revolt against the brahmanical order, criticising the domination of the priestly class and meaningless over-emphasis on ritualistic practices, also reciprocated the same tolerant attitude towards Muslims that the Sufis had exhibited for the Hindus - also an impact of Sufism. Swami Ramanand, a Hindu religious preacher, brought the bhakti movement to North India, which was initially confined to South India, and he was influenced by Sufi ideas. His disciple Kabir was also very strongly influenced by Sufi ideas, and declared that the god of the Hindus and Muslims are one and the same, and drew a large number of follwers, both Hindu and Muslim, from all over North India. It is not clearly known whether Kabir himself came from a Hindu or a Muslim background, but he is as such considered to be a bhakti saint. He is still greatly respected by both Hindus and Muslims all over India.

Nanak, another Hindu preacher and bhakti saint, also drew a large following, comprising both Hindus and Muslims, and he too, like Kabir, preached that the God of the Hindus and the Muslims was one and the same, and hailed the prophets of the Muslims, like Jesus and Muhammad, as well as legendary figures regarded as God incarnate by Hindus, like Ram and Krishna. His order later developed into an independent religion, Sikhism, though many Hindus, who are not officially Sikh, particularly those belonging to the Sindhi and Punjabi communities, both in India and in Pakistan, continue to revere him even today. Kabir and Nanak opposed idol-worship and rejected the concept of incarnation, rather accepting the concept of prophethood, which was in keeping with Islamic ideas. Nanak is held to be the first Sikh guru, and was succeeded by nine others. One of them, Guru Arjan, complied the holy book of the Sikhs, in which he even included verses by Sufi saints like Baba Farid, and bhakti saints like Kabir.

In China, early Muslims, including Sufi teachers were influenced by the language and cultural thought of Confucianism, Buddhism and Taoism, and often expressed Islamic concepts in similar terms. Sufism schools in China are known as Menhuan, while the Islam in China is known as Yisilan Jiao or Hui Jiao. The term Hui Jiao is misleading because it implies that Islam is the teaching (jiao) of the Hui nationality group, the majority of which are Muslim, and that other non-Hui people can not therefore enter the religion. The Sufis in China also helped in maintaining peaceful, healthy relations between people of diverse religions in the country.

The Sufis enriched the literature and music of several languages. Aamir Khusro, an Indian Sufi saint, is credited with the creation of the sitar and tabla, two popular musical instruments in the Indian subcontinent, and he is also regarded as the first poet of the Hindi language, which is today the national language of India. The Sufi tradition of kawali or group singing in a certain fashion influenced the Hindustani school of classical music of the Indian subcontinent. An acclaimed Sufi musician of the contemporary era is the late Nusrat Fateh Ali Khan from Pakistan. Today, Sufi musicians in Pakistan have produced a new genre of music, known as Sufi pop music, which is popular not only in Pakistan, but even in India. In fact, this genre of music has expanded itself into the non-religious realm as well in a very big way.

An internationally acclaimed Sufi from Turkey is the late poet Rumi.

Sufism also was a step forward in the direction of women's empowerment. While as per Islamic belief, Prophet Muhammad said that women should not be stopped from going to the mosque if they so desire, many mosques in the Indian subcontinent barred them, and still bar them entry, but there is no such restriction in a durgah or Sufi shrine, where men and women worship alongside each other. In fact, some of the Sufi saints, such as Rabia from Kashmir, were women.

While the Sufi saints in the Indian subcontinent were mostly not concerned with conversions, the popularity of the Sufi movement is believed to have been one of the factors for Islam emerging as a religion with a large following in what is today India, Pakistan and Bangladesh, though the hindutva scholars and historians argue that Islam was basically spread in India mainly by force, a theory that most mainstream historians do not accept, though that there were some forcible conversions to Islam at some points of time in Indian history is a generally accepted fact. Also, jiziya, a tax for the non-Muslim members of the state (as opposed to the zakat tax for Muslim members), was higher, and this was also likely a factor that contributed to the spread of Islam in India, so the Sufi movement alone cannot be ascribed as the reason for the rise of Islam in the Indian subcontinent.

However, many of the rulers like Akbar and Muhammad bin Tughlaq were strongly influenced by Sufi ideas and ruled the State in a secular fashion, respecting the rights of non-Muslims at par with the Muslims. They abolished the jaziya and gave non-Muslims high posts in the government administration and even representation in the royal court. While both faced opposition, Muhammad bin Tughlaq had to pay for his secular policies more dearly than Akbar.

Akbar even started his own order of the Sufistic type, called tauhid-e-ilahi or 'unity of God' wherein after studying different religions, he felt all religions carried truth in them, and that the best parts of them should be integrated. He was not, as is often stated, creating a new religion. His order tauhid-e-ilahi appears to have been referred to as din-e-ilahi, din meaning religion, the first time more than half a century after his death. Joining his order did not mean giving up one's religious identity, just as many Hindus venerated and still venerate the Sufi saints, and still remain Hindus. Thus, Akbar wanted Hindus, Muslims, Christians, Zoroashtrians and others to voluntarily join his order, accepting that the god of all these religions is the one and the same, and follow his teachings, accepting him as their spiritual guide, but his order was not meant to be a new formal religion to which they had to convert as such. However, one of Akbar's most prominent critics was Shaikh Ahmad Sirhindi, who belonged to the Nakshbandi school of Sufism, which as mentioned above, is similar to mainstream Islam. There were also many other rulers, other than Muhammad bin Tughlaq and Akbar, who were strongly influenced by Sufi ideas.

Thus, this has been the impact of Sufism. However, another impact has also been intense intellectual and violent conflict within the Islamic world, which some scholars like Al Ghazzali tried to bridge by stating that Sufism is alright as long as it does not overlook or violate any Quranic principles. Occasionally in Islamic history, Sufis have been persecuted by rulers who suspected them of spreading an unacceptable degradation of the religion. A significant example can be the killing of the popular Sufi saint Mansoor. Also, minority Muslim groups such as Wahabis/Salfis (a conservative movement started in Saudi Arabia by Muhammad ibn 'Abd al Wahab in the mid 1700s) often oppose Sufi doctrines as being un-Islamic or even being contradictory to Islam.

However, it would be incorrect to say that only the followers of Sufi Islam are liberal and moderate Muslims. In fact, apart from the few fanatics that will appear in any group of people, ALL Muslims are opposed to killing innocent people, which is definitively against Islam, in letter and spirit. To them, tolerance means 'live and let live' but not accepting other religions as necessarily right in their own ways. Also, many of the conventional Muslims respect the Sufi saints as great men in history, though they may have differences of opinion regarding their teachings or practices.

Some scholars like William Darlymple seem to suggest that followers of Sufi Islam are liberal and tolerant, while the negative stereotypes about Muslims are somewhat valid for the conventional Muslims. This is a gross generalisation about the latter, and even about the followers of Sufi Islam, for some schools of Sufi thought, like the Nakshbandi school, resemble the conventional Islamic view. Also, some try to paint a picture that while Sufism is a movement of Muslims, it has little to do with the Quran or hadiths, something most followers of Sufi Islam strongly refute, and rightly so, for many of the verses written by Sufi poets are based on the life and teachings of Prophet Muhammad and other prophets of Islam, like Moses and Jesus.

* I am aware that my answer deals primarily with the Sufi Movement in the Indian subcontinent only, though I have mentioned that Sufism is prevalent in many other parts of the world also, like Morocco, China and Turkey, and I even mentioned the name of Rumi, a Turkish Sufi poet, and a little about Sufism in China. The reason for this Indian subcontinent-centric approach is that I am an Indian myself, and so my knowledge is more Indian subcontinent-oriented. This apart, I think Sufism perhaps impacted the Indian subcontinent more than elsewhere, because here, Islam has existed in a climate of religious pluralism more than Muslim-majority countries, and the Sufis are venerated here even by non-Muslims which makes their impact more significant. Also, many Sufi ideas are akin to Hindu ideas, and Hinduism is the majority religion of India, and a prominent religion in Pakistan and Bangladesh.

In the first half of the twelfth century (Hijra) the Islamic World had reached its extreme decline, degradation and utter fall. The atmosphere was very gloomy and darkness had covered all its regions. Moral degradation and corruption was rampant everywhere. As for religion it was decadent as everything else. The pure and austere monotheism (TAWHEED) of the Prophet (sal) had become corrupted with the burgeoning growth of superstition and mysticism. The mosques stood empty, unfrequented and even deserted. The ignorant multitude decked out in amulets, charms and rosaries listened to and blindly followed squalid faqeers and ecstatic dervishes. These men urged them to perform pilgrimages to the tombs of Saints and seek their intercession with Allah. As for the moral precepts ordained by the Qur'an they too were ignored as well as defied. Even the consumption of intoxicants and opium were well nigh universal. In all certainty the life had been bulldozed out of Islam, leaving behind naught but a dry husk of meaningless ritual and degrading superstition. The period of the Pious Predecessors being already passed, innovations and superstitions cropped up and vastly mushroomed. The people went back to their old practices of idolatry. They started paying homage to shrines and graves, so much so that they even directed their devotional prayers and supplications towards the graves to the exclusion of Allah. They gave precedence to the philosophical views and taqleed(blind following) over the Sunnah. They divested Allah of His essential attributes by making false interpretations on the Qur'anic texts. But, all praises to Allah, no generation, persistently beset with innovations and abominable Shirk was ever devoid of sincere reformers who revived the faith to its pristine purity. In such darkest hour, a voice came crying out of the vast Arabian desert, the cradle of Islam, calling the faithful back to the true path, the one and only way - the Qur'an and the Sunnah. That was the great Mujaddid and puritan reformer, the celebrated Sheikh Muhammad ibn Abd al-Wahhab, who kindled a fire, which spread and engulfed the remotest corners of the Muslim World, purging Islam of its decadence and reviving the fervor of days gone by. The morning of reformation had dawned and the great re-awakening of the Islamic world had begun. This peaceful, religious, revivalist movement of the Sheikh was obnoxious to the Turks and others for more reasons than one. They tried to crush this movement by force. They even killed some of the leaders, but could not destroy the movement outright. The movement lived on and is now growing all over the world. Everywhere in the Muslim world we are witnessing, the raising of the banner of Tawheed and the revival of the Call to the Qur'an and Sunnah. All around the Muslim world, we see some Muslims, individually and collectively proclaiming the Call to Tawheed and the return to the Qur'an and Sunnah in the face of opposition by the 'Saint-worshippers', `Grave-worshippers`, `the Sufis' and the 'Tariqat followers'. These deviant groups all purport or make the false claim to be Ahl us Sunnah wal Jam'aah and label the true callers to The Sunnah as `Wahhabis' In view of the ignoble and false propaganda mounted against the reformatory movement of Sheikh Muhammad ibn Abd al Wahhab and the derogatory use of the word `Wahhabi' for the movement ant its followers, we will Insha Allah in the course of this booklet, give a short account of the important events of his life and salient features of his creed and of his works.

HIS LIFE STORY

Sheikh Muhammad ibn Abd al Wahhab ibn Sulaiman ibn Ali ibn Muhammad ibn Ahmad ibn Rashid al Tamimi was born in the year 1115 A.H.(1703 C.E.) in 'Ayina to the north of Riyadh, in the Kingdom of Saudi Arabia during the reign of Abdulla ibn Muhammad ibn Hamd ibn Muammar. He excelled over his contemporaries in intelligence and physique and was able to commit the Quran to memory by the time he was ten years old. His father found him capable of leading the congregational prayers and decided to get him married that year. He studied the Hanbali Jurisprudence, Tafsir and Hadith from his learned father. During his childhood itself, he directed his full attention to the books on Tafsir, Hadith and Aqidah and particularly to the writings of Sheik al Islam Ibn Taimiya and Ibn al Qayyim and made a deep study of them. He left his native town to perform the Hajj and then proceeded to Madinah. At that time Sheikh Abdullah bin Ibrahim ibn Saif belonging to the progeny of Saif Najdi was chief of the scholars of Madinah. Sheikh Muhammad acquired a good deal of knowledge from him and came to be loved and held in high esteem by his teacher. His strong stand on Thawheed and his deep concern over false beliefs and evil deeds brought about a strong bond between the Sheikh and his teacher. He was so impressed by his student that Sheikh Abdullah granted him permission of narrating well-known hadiths of two of the authorities. Firstly on the authority of Ibn Muflih reporting from Sheikh Ibn Taiymiyyah and reaching up to Imam Ahmad. Secondly on the authority of Abd al Rahman bin Rajab, reporting from Ibn al Qayyim who narrated it from his teacher Sheikh ibn Taiymiyya reaching up to Imam Ahmad. Sheikh Abdullah also authorized him to narrate all the traditions reported by Sheikh Abd al Baqi Hanbali, the chief among the great teachers of his time. He also authorised him to narrate the traditions of the Sahih of Bukhari and the traditions of the Sahih of Muslim and commentaries of both, the Sunan of Tirmidhi, Nasa'ai, Abu Dawud, Ibn Maajah, the Muwatta of Imam Malik and the Musnad of Imam Ahmad. During this time he came to know and benefited from the knowledge of other scholars such as Ali Afendi Daghastanee, Ismaeel Ajluni and others. Then he moved on to Nejd, Basra and Syria for the purpose of acquiring further knowledge. He stayed for a long time in Basra, where he pursued his studies under a number of renowned scholars, among whom Sheikh Muhammad Majmui was most prominent. During this time he compiled and published many valuable books on the topic of innovations, superstitions and the supplication to the dead ones in the graves. He supported his treatises with manifest evidence from the Quran. The adherents of falsehood defamed, tortured and turned him out of Basra. They also persecuted his teacher Sheikh Majmui. He left for the town of Zubair in the scorching heat of the summer and was almost dying of thirst, when Allah sent to him a man called Abu Hamidan. He found the Sheikh to be a man of learning and righteousness. So he mounted him on his animal and took him to Zubair. Sheikh Muhammad thought of going to Syria to quench his thirst for more knowledge, but soon fell short of provision and was compelled to return to Nejd. He arrived at Ahsa and stayed with the Sheikh Abdullah ibn Abd al Latiff Shafi'i and studied under him.

UN-ISLAMIC PRACTICES OF THAT TIME.

Sheikh Muhammad then went to Harimala, a village of Nejd because his father had transferred there and stayed with him. He devoted himself fully to the learning of Tafsir and Hadith, particularly the works of Skeikh ibn Taiymiyyah and Sheikh ibn Qayyim. This immensely increased his knowledge and insight and infused in his heart a spirit of determination and steadfastness. With his deep insight he could visualize all the un-Islamic notions and corrupt practices prevailing in Nejd and the countries he had visited. Even in Madinah, he saw people invoking the Prophet (sal) and making supplication to him. He decided to disseminate the True message of Islam throughout the Arabian Peninsula. The Sheikh found that Nejd was infested with corrupt beliefs and religious practices repugnant to the fundamentals of the True Religion. There were a number of graves in the Nejd area which were attributed to some of the Companions of the Prophet (sal). People visited these graves and invoked them for help in their hour of need. In Jubila they visited the grave of Zaid ibn Khattab and seeking relief for their needs. In Manfuha, people sought mediatiothrouga male palm-tree believing that a spinster, who pays a visit to it, soon gets married. In Dariya there was a cave which people frequented. Similarly there was grave of Dirar ibn al Azwar in the valley of Ghabira. It was the same story as in Basra and Zubair where people worship idols of the pre-Islamic period. A similar sad state of affairs prevailed in Iraq, Syria Egypt and Yemen. He compared all these practices in the light of the Quran and the practices of the Prophet (sal) and his Companions and found them far removed from and inconsistent with the religion and spirit of Islam. This was the sorry state of affairs not only with the people of Nejd but of other places as well, in the Muslim world.

CALL FOR REVIVAL OF PURE MONOTHEISM

The Sheikh found that the people had abandoned their faith, and the more he studied their deviations, the firmer he grew in his conviction and determination that Muslims should inevitably change themselves and tread the path of the Pious Predecessors. The hadiths of Prophet (Sal) say as follows: # `You must necessarily tread the path of those who lived before you'. # `The last hour shall not come, until some of the people of my Ummah begin to worship idols.' # `Islam was born a stranger and shall return as a stranger in similar manner.'

Sheikh Muhammad had by now resolved to publicly declare unto his people that they had gone astray from the right path. He started with his call to the people in the town of Harimala, and made it clear to them, that he called them only unto Allah. He reminded the people that everything should be for Allah alone and that they should give up their wrong beliefs and practices. This naturally led to a dispute and struggle with the people and even with his father, who had been led away by the false sayings of the deviated followers. The Sheikh continued to pursue his cause undeterred by making speeches, writing as well as practically guiding the people. Eventually a good majority of his people accepted his views. His father and brother Sulaiman too were convinced after prolonged discussions. In the year 1153 A.H. his father Abd al Wahhab passed away. After the death of his father the people openly accepted the call of the Sheikh and forsook their false notions. They responded to the call for a return to the Sunnah of the Prophet (sal) both in words and deeds. During this time his town was dominated by two tribes both claiming leadership but none able to take full control and maintain justice. These tribes were in the practice of keeping slaves and indulged in every mischief and sin. When the Sheikh thought of admonishing them, they got wind of it and set upon him but were prevented by the timely action of some good people. The Sheikh left Harimala for his native town Aiyna, where his forefathers once lived and ruled. Here he met one Uthman bin Hamd bin Muammar, to whom he explained his reformist movement based on the Quran and Sunnah. He explained the significance of Thawheed and how much the beliefs and actions of the people differed from the true path. He told Uthman that if he would uphold the cause of Allah and his word, he would soon come to the leadership in Nejd and crowned with eternal bliss. Uthman responded readily to the Sheikh's call. Here again the Sheikh urged the people to return to the worship of Allah only (Thawheed) and a strict adherence to the Sunnah of the Prophet (sal). The Sheikh managed to cut down trees that were being worshipped in the area. He succeeded with the help of Uthman, in bringing down the dome over the grave of Zaid ibn al Khattab. He also carried out the prescribed punishment for adultery on a woman who had confessed to it. The Sheikh and his message came to be widely known, and his reputation spread far and wide and it also reached Sulaiman bin Muhammad bin Urai'ir, the Governor of Ahsa and the children of Khalid. This impudent and ignorant man sent a letter to Uthman bin Muammir saying, "this man who is with you is saying this and did that, and when you receive this letter slay him, if not we shall withhold your kharaj (revenue} which is with us in Ahsa." This was a tricky situation for Uthman. To oppose Urair was too much for him. Fearing this threat and weak in his faith ibn Muammar ordered the Sheikh to be banished from his town. The Sheikh left the town on foot escorted by a horseman through the desert in the scorching sun, with only the thought of Allah, until he reached Dariya as the guest of Abd al rahman bin Suwailim. Through ibn Suwailim most of the prominent people of Dariya came to know of the Sheikh. They visited him in secret and he explained to them the real meaning and the significance of Thawheed. Among those who visited the Sheikh were the two brothers of Prince Muhammad bin Saud. These two brothers after much discussion and tutoring by the Sheikh were enlightened. They explained to their brother prince Muhammad that Sheikh Muhammad was staying with Ibn Suwailim and that he was a blessing from Allah sent to them. They urged the prince to meet the Sheikh.

PRINCE MUHAMMED BIN SAUD ACCEPTS THE SHEIKH

Prince Muhammad accepted the suggestion and met the Sheikh. He invited the Prince to Thawheed saying that it was the message, with which all the Messengers were sent by Allah. He also drew the attention of the Prince to the polytheistic practices and notions prevalent among the people of the Nejd. He wished that the Prince should assume leadership of the Muslims. The prince acceded to the wish of the Sheikh and offered him all help and assistance to carry out his task. He also promised to adhere to the Sunnah of the Prophet (sal) to command the good and to prohibit the evil. After the Sheikh had settled at Dariya, people began to throng to him from all sides even claiming kinship and accepting his Call. In the meantime Uthman ibn Muammar who exiled the Sheikh from his town came to know of Prince Muhammad's acceptance of Sheikh Muhammad and his message. Now Uthman very much regretted what he had done to the Sheikh. Uthman ibn Muammar, accompanied by a large delegation came to Dariya and called on the Sheikh to tender their apologies. They requested the Sheikh to come back with them. He replied that it depended entirely on the wish of Prince Muhammad. Prince Muhammad refused to accede to their request and Uthman and his followers went back disappointed.

SHEIKH GAINS A FOLLOWING

Now people came in large numbers to the Sheikh, seeking pure knowledge without the adulteration of fables and falsehood. He explained to them the real meaning of "La ilaaha illallah" and its significance. He stressed the importance of the negation of all false deities and the affirmation of Allah and his attributes. The Sheikh communicated with people of other cities and invited them to accept his call and join his movement in order to eradicate Shirk and all its abominable practices. Some accepted while others rejected and some even ridiculed him and accused him of sorcery. He continued with his mission undeterred. The opponents exerted their utmost to rally their forces to destroy this nascent movement by any or all means. Sheikh Muhammad and the Prince had no alternative but to resort to the sword to defend this movement. This war went on for many years and village after village fell to the new alliance. Some opponents voluntarily began to accept them when they realized the true nature of the movement. All the efforts by the misguided group to rally their forces to destroy this nascent movement by any means miserably failed. After the conquest of Riyadh in 1187 A.H. the Sheikh entrusted the governing of the people to Prince Abdul Aziz bin Muhammad bin Saud and devoted his time to worship, learning and teaching. Prince Muhammad and his son Abd al Aziz always consulted him before they undertook anything and he gave his ruling. After an arduous struggle and having reached his goal he passed away in Dhul Qa'dah of 1206.

BOOKS WRITTEN BY SHEIKH MUHAMMAD

The Sheikh was the author of a number of books, prominent among them being the celebrated KITAB AL TAWHID, which needs no introduction. The other books are Kashf al Shubuhat, Thalabat al Usul, Mukhtasar al-Sal-Nabawiyyah, Mukhthasar al-Insaaf, the Sharh al-Kabir fi'l Fiqh, the Nasihat al-Muslimin bi-ahadite Khatam al-Nabiyyin, Kitab al-Kabair, Ahadith al-Fitn and several other treatises and most of them were pertaining to the topic of Tawheed. It is mentioned in the work Unwan al-Majid that the Sheikh had many pupils amongst whom were his sons who later became eminent scholars. His four sons Hussain, Abdullah, Ali and Ibrahim established schools close to their homes and taught the young students from Dariya and other places. The fifth son had not studied under him and had died in his youth. Some for the students who benefited from his knowledge and rose to the position of Qadis and Muftis are as follows: Sheikh Abd al Aziz bin Abdullah al Hussein al Nasim who was a Judge in the territory of Al Washm. Sheikh Said bin Hijji who became Judge of Hauta of Bani Tamim, Sheikh abd al Rahman bin Nami, who became Judge of Aiyna Ahsa, Shaikh Ahmad bin Rashid al-Uraini the Qadi of Sudair. The most notable student was Sheikh Muhammad bin Ibrahim bin Abdul Latiff bin Abdul Rahman bin Hassan who was the grand Mufti of Saudi Arabia.

A SUMMARY OF THE STRUGGLE OF SHEIKH MUHAMMED

Due to the Sheikh's strong views on Tawhid he was a controversial figure throughout his life and after his death to this day. We will reproduce here some of his communications and excerpts of treatises he had written for the benefit of the readers. Here is what he wrote to al-Suwaidi one of the scholars of Iraq in reply to his letter: "From Muhammad ibn Abd al-Wahhab to his brother in faith Abd al-Rahman ibn Abdalla- Peace be upon you and also the Mercy and the Blessings of Allah. To continue: I am pleased to receive your letter. May Allah make you one of the leaders of the pious people and also one of the missionaries calling people to the Religion of the Chief of the Messengers. I would like to inform you that I am by the Grace of Allah a follower of the Pure Religion and not a Mubtadi(Innovator). My Creed and Religion with which I obey Allah is the same Madhab as that of the Ahl al-Sunnah wal Jama'ah and as that held by the leaders of the Muslims such as the four celebrated leaders of law and their followers till the day of resurrection. However, I have laid emphasis on faithfulness and sincerity in following the Religion of Allah. I have asked the people not to invoke the living and the dead from among the saintly and pious people seeking help. I have also advised them to avoid committing acts of SHIRK (associating other objects in the worship of Allah) while offering devotion to Allah in such matters like slaughtering for sacrifice, making vows, trusting in anyone or in Sujood (Prostration) and such other matters which are exclusively reserved for Allah alone. None is to be taken as a partner unto Allah may he be an angel or a prophet commissioned by him. It is he alone that all the messengers from the first to the last were ordered to obey and worship. This is the Madhab followed by the Ahl al Sunnah wal Jama'ah. I have also told the people in clear words that the first and the earliest of people who introduced acts of SHIRK were the Rafidah (Shia extremists) who invoked Ali and others, seeking help for their needs and to rid them of their afflictions. I hold an office in my town where people listen to me and obey me. This was disliked by some of the chief magnates of the town as what I said was against their traditions. I lead the people in the stipulated prayers and induce them to pay their Zakat and to perform other acts of devotion to Allah. I forbade them to indulge in RIBA, in drinking wine and all other intoxicants. The people opposed these corrupt leaders and rose against them. This is the Thawheed I have been commanded to preach. These mischievous magnates of the town began to ascribe different kinds of fabrications to me. The mischief flared up and they attacked us with all the armies of Satan, the cavalry and the infantry. They allege that I branded all the people as `Kaafirs' except those who follow me and that I have solemnized their marriages in a wrong and illegal manner. I wonder how a sane man can think of and say such silly things. I however, declare myself free from such calumnies in the presence of Allah. Such talks can only emanate from the mentally deranged. In short whatsoever is mentioned about me- except that I invite them to Thawheed and prohibit them from committing acts of Shirk, is absolutely false." MATTERS TO WHICH THE SHEIKH INVITED THE PUBLIC AND WHICH GOT HIM INTO DISPUTE WITH SOME OF THE ULEMAS: 1.Tawhid al-Ubudiya-

He explained to the people that Ibadah is nothing but exclusive obedience to Allah and compliance with His commands. This is a comprehensive term for everything that Allah loves and such words and deeds He is pleased with. The forms of Ibadah (Worship) which are to be offered to Allah alone are many, such as Salat (Prayers), Saum (Fasting), Zakat and Sadaqah, slaughtering of sacrificial animals, tawaf and invocation. He said that anyone who happens to direct any of these acts to anyone other than Allah becomes a Mushriq as Allah the Exalted says: " And whoever invokes (or worships) besides Allah any other ilah (god) of whom he has no proof, then his reckoning is only with his Lord. Surely Al-Kafirun (the disbelievers in the Oneness of Allah polytheists, pagans idolaters etc.) will not be successful." Al Quran 23:117

2. Tawassul -

This means a fervent plea and is of two types: the permitted and the prohibited. The permitted one is by means of faith and righteous deeds and the Glorious Names of Allah and his attributes. The prohibited one is entreaty using the name of the Messenger, pious people and saints. Here is what Allah the Exalted says: "O you who believe! Be mindful of your duty towards Allah and seek the means of approach and strive in His cause as much as you can so that you may be successful." Al Quran5:35

3. Journeying to Mosques on Pilgrimage -

He asked the people not to undertake any pilgrimages to mosques other then the three mosques as given in an authentic hadith. "Do not undertake a journey but to the three mosques - the Sacred Mosque Makkah) my mosque (Madinah) and the further Mosque (Al Aqsa)."

4. Construction over graves, covering and decorating them etc. -

The Sheikh openly declared that to construct buildings over the graves is unlawful. So is to shroud the graves with beautiful coverings and decorating them. It is prohibited to burn candles over the graves or to set up stone inscriptions. He also declared that it is illegal to have custodians and caretakers of shrines. Visiting such places tantamount to idol worship and can lead to other prohibited actions such as kissing them and going round them. He supported his statements with numerous hadiths prohibiting such constructions, visiting them and praying in them. The Shaikh quoted the hadith of Abu 'l-Hayyaj al-Asadi whom Ali ibn Abi Talib asked: "Should I not commission you with a duty with which the Messenger of Allah had commissioned me-to leave no statue but to crush it, and no grave raised above the surface of the ground but to level it down?"

5. Unity with respect of the Holy Names and Attributes of Allah-

On this the Sheikh held the views of the Pious Predecessors and the four celebrated teachers of law and others who held the same view, namely the affirmation and recognition of the Names and Attributes of Allah without employing Tamtheel (finding similarity with Allah's attributes) or Takeef. (e.g. To explain how Allah does some thing). 6. Innovations-

The Sheikh very much disliked and spoke out against innovations (Bida') especially: 1. The celebration and holding of gatherings on the Prophet's Birthday. 2. Making Dhikr and salawath before pronouncing the Adhan. 3. Verbally pronouncing the Niyyah (intention) particularly before Takbir Tahrim. 4. Recital of a hadith of Abu Huraira before the Khatib ascends the Minbar. (Pulpit)

The Sheikh also abhorred and condemned the innovated practices of Tariqas (Orders), Tawassuf (Mysticism) and other practices which have no authority or sanction eitfrom the Messenger (sal) or from the Companion(R.A). Several Ulema had compiled works on this subject even before Sheikh Muhammad such as Ibn-Waddah, al-Turthushi and al-Shatibi on these abominable innovated practices and heretical actions. This is a short biography of the best of reformers and the greatest of Mujahids and a renowned scholar of Islam, whom Allah blessed with deep insight. This reform movement was initiated by Sheikh Muhammad and not by Sheikh Abdul Wahhab. The correct name for this movement should have been "al-Muhammadiya" and not "al Wahhabiya". In the light of the above facts it is left to the reader to judge whether the Sheikh initiated a new madhab or was reviving the deen of the Prophet (sal), his noble companions and their successors. Indeed all Praise and thanks be to Allah the Exalted, who has graced us with the favor of preparing this life sketch of the Sheikh Muhammad ibn Abd al-Wahhab. May Allah be merciful to him and Peace and Blessings of Allah be upon Muhammad (sal) upon his family, all his noble companions and their successors until the last day. http://sultan.org/articles/wahabism.html

Answer 1

Any Muslim is shia or sunni based on his beliefs even if himself is not aware of being shia or sunni.

Any sufi is shia or sunni.

most of sufi leaders in history have been sunni.

sufi has many branches and most of them are deviated. for example some of them say namaz is not needed.

real sufi means paying more attention to spiritual aspects of Islam. but does not mean leavings Islam rules.

Answer 2

Sufis are not "milder" than Sunnis or Shiites; in fact, they are all either Sunnis or Shiites. They are just less concerned with the dogmatic observance of the law that orthodox Sunni and Shiite Islam are based in. Sufis are mystical and while following the law, they seek to have an emotional relationship with God. There are many different groups of Sufis and most live relatively similar to monks, wearing special robes and living poorly and chastely. One particular group is the one that the question refers to called the Whirling Dervishes. They are commonly found in Western Anatolia and believe that they can connect with God by spinning around while meditating on His attributes.

''T''here are four Sufi orders which Muslims mostly follow and these are Naqshbandi, ''Qadiri, Suhrawardi and Chishti Orders.

What do the early generation scholars say about Sufism? listed below:

''''''

Imam Abu Hanifa (85 H. - 150 H)

"If it were not for two years, I would have perished." He said, "for two years I accompanied Sayyidina Ja'far as -Sadiq and I acquired the spiritual knowledge that made me a gnostic in the Way."

[Ad-Durr al-Mukhtar, vol 1. p. 43]

Imam Malik (95 H. - 179 H.)

"whoever studies Jurisprudence [tafaqaha] and didn't study Sufism [tasawwaf] will be corrupted; and whoever studied Sufism and didn't study Jurisprudence will become a heretic; and whoever combined both will reach the Truth."

['Ali al-Adawi , vol. 2, p 195.]

Imam Shafi'i (150 - 205 AH.)

"I accompanied the Sufi people and I received from them three knowledge's: ..how to speak; how to treat people with leniency and a soft heart... and they... guided me in the ways of Sufism."

[Kashf al-Khafa, 'Ajluni, vol. 1, p 341.]

Imam Ahmad bin Hanbal (164 - 241 AH.)

"O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. they are the ascetics and they have the most spiritual power."

[Tanwir al-Qulub p. 405]

In sum, Sufism, in the present, as in the past, is the effective means for spreading the reality of Islam, extending the knowledge and understanding of spirituality and fostering happiness and peace. With it, Muslims can improve, transform, and elevate themselves and find salvation from the ignorance of this world and the misguided pursuit of some materialistic fantasy.

*.Thomas Arnold in his famous book "The preaching of Islam" states that the two primary reasons for the spread of Islam all over the world were merchants and the Sufis, two groups of people who went out, worked with humanity and gently invited others to their faith".