Sufi Islam as heresy or a Counter Narrative to Extremism
By Kali Hailegiorgis
Sufism is an ascetic form of Islam that emphasizes a direct personal connection to Allah. It adopts a mystical approach to Islam, preaching total love and acceptance of people and a divine relationship with Allah. Pursuing closeness to Allah through encountering the divine in the afterlife is a core component of Islam. Sufis, however, believe they can achieve this divinity in the present world. Sufism seeks to understand the spiritual essence of Islam, and it has developed in a way where some elements resemble Christianity. While Sufis turn to the Qur'an for governance and practice the five key pillars of Islam, their religious practices being considered Islamic is contested. In fact, there is even some debate on whether Sufism is a religion at all.
Although Sufism represents a religious minority, it attracts tens of millions of followers all over the world. Some followers identify as Sufis while others incorporate Sufi practices in their more conventional approach to Islam. Sufism dates back to 632 BC but did not develop into a practice until the 12th century. As the belief system spread across many continents, missionaries incorporated local cultures into their teaching. With this, they created diverse tariqa or forms of Sufism. During Islamic conquest in India, Sufis learned and wrote poems in the local languages which attracted followers; poetry has, in fact, always contributed to Sufism’s popularity and growth. This adaptation of Sufism into peoples’ cultures is indeed a core component of Sufism itself—different than conventional Islam.
Sufism embodies much diversity, yet commonalities exist between the different tariqas in structure and practice. For example, the murshid is a spiritual teacher that guides the follower’s, or murid’s, path to closeness with Allah via the practice of dhikr. Dhikr is an individual or communal meditative practice that helps Sufis attain closeness to God; it can be performed as a group dance called 'Whirling Dervishes.’ This practice is most common among the Mevlevi Sufi order’s Dervishes of Turkey, which is where the name originates.
Love and acceptance of all of Allah’s beings is an important value in Sufism. Sufis themselves, however, have not found total acceptance. Many political Islamic and Salafi groups have opposed, and even violently attacked, Sufis. They base their criticism on the ascetic nature of Sufism and claim that it is not in alignment with the global needs of the Muslim community. Some groups have even called Sufism heresy because of its mysticism. The most notable attacks of Sufi mosques and communities happened in Egypt and Pakistan [1]. Three hundred people were killed in a mosque bombing in Egypt by ISIS in 2017. In the same year, a suicide bomber claimed the lives of over 70 followers and wounded hundreds in Pakistan [2]. These attacks are believed to be more political than religious. But, Sufism’s lack of political and social involvement does threaten political Islamic and extremist groups. Sufism’s asceticism means it does not demand political action towards radical Islamic issues. Such an approach to Islam directly opposes the belifes of these political and extremist groups. As such, these groups feel the need to eradicate such mysticism and instead aim to create a unified body that stands for the political and social recognition of Islam.
Contrary to this argument stands sociologist Amen Jaffer, who describes a political side of Sufism. According to his studies, Sufi shrines have served as something close to publics[1] in Lahore, Pakistan. Sufism has also provided a sense of belonging and voice to certain marginalized groups, such as the gender-nonconforming hijras. Hijras claim a spiritual identity beyond gender orientations to dignify and empower themselves, which is congruent with Sufi spiritual beliefs. Hijras also practice sexual celibacy, which is an honored practice of Sufism that highlights its ascetic nature. Sufism has served as a way to embody their spiritual identity and demand political recognition. Although Sufi shrines and mosques in Pakistan are often targets for violent attacks, they do serve as a safe space for marginalized communities to seek political recognition. It gives marginalized communities a means to organize and mobilize within a space that accepts and empowers them. Attaching themselves to an established community appliefies their voice.
Sufi Islam has been a topic of controversy and violence. Despite followers of the faith being prosecuted and marginalized, it has served to empower the oppressed. Even though the basis for Sufism is asceticism, marginalized groups like the Hijras have used it to go forth in the world and demand recognition. The flexible and ever-evolving nature of Sufism allows it to be what followers need while maintaining centuries of rich tradition.
References
Jaffer, A. (2017). Spiritualising Marginality: Sufi Concepts and the Politics of Identity in Pakistan. Society and Culture in South Asia, 3(2), 175–197, (link).
Ahmed, M. (2017, December 1). What Is Sufism? Retrieved October 09, 2020, (link).
Bissada, A. (2018, January 28). Mid-East Junction - What is Sufism and why does it bother some Muslims? Retrieved October 09, 2020, (link).
Egypt mosque bombing kills more than 300 worshippers. (2017, November 14). DW. Retrieved October 9, 2020, (link).
Shams, S. (2017, February 17). Pakistan shrine attack - No place for 'soft Islam' in a hard country. DW. Retrieved October 9, 2020, (link).
Winter, C. (2017, November 25). Sufi Islam: What you need to know. DW. Retrieved October 9, 2020, (link).