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Sufism, also known as al-Ṣūfiyya or al-Taṣawwuf, represents a mystical aspect of Islamic practice. It emphasizes Islamic purification, spirituality, ritualism, and asceticism.

The followers of Sufism are known as “Sufis” and have traditionally been part of “orders” referred to as tariqa (plural: ṭuruq) – communities centered around a revered wali who is the last in a line of successive teachers tracing back to Muhammad. Their primary aim is to undergo tazkiya (self-purification) in order to attain the spiritual state of ihsan while seeking the pleasure of God by striving to return to their original state of purity and natural disposition, which is called fitra.

Sufism traces its roots back to the early days of Islamic history, as a response to the secularism of the early Umayyad Caliphate (661–750). Its development was primarily guided by Hasan al-Basri. Despite their opposition to rigid legalism, Sufis dutifully followed Islamic law and were associated with various schools of Islamic jurisprudence and theology. While the majority of Sufis, from ancient times to the present, remain within Sunni Islam, certain aspects of Sufi thinking were incorporated into Shia Islam during the late medieval period, especially after the Safavid conversion of Iran under the concept of Irfan. Central to Sufi worship is dhikr, which revolves around the practice of remembering God. In addition, Sufis played a significant role in the dissemination of Islam through their missionary and educational activities.

In spite of the decline in Sufi orders in the modern era and persistent attacks from fundamentalist Islamic movements like Salafism and Wahhabism, Sufism continues to maintain significant importance in the Islamic world. Moreover, it has had a notable impact on various forms of spirituality in the West and has ignited substantial academic interest.

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By: Sauda Haniya, Nobleton, Canada.
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Post Managed by:

Tanvir Islam | Moderator, WorldSufiMedia Dot Com

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Ahmad Zayni Dahlan, also known as أحمد زَيْني دَحْلان in Arabic, was the Grand Mufti of Mecca from 1871 until his passing in 1886. He held the esteemed positions of Shaykh al-Islam in the Hejaz and Imam al-Haramayn, signifying his leadership in the holy cities of Mecca and Medina. His theological and juridical inclinations aligned with the Shafi’i school of thought.

Additionally, apart from his religious roles, Dahlan was a well-respected historian and an Ash’ari theologian. Notably, he openly criticized Wahhabism and upheld Sufi principles, positioning himself as a significant adversary to the former and a proponent of the latter. He was a prominent figure within the conservative faction of the Shafi’is, and his influence extended widely, especially in Asia, where he had numerous followers.

Dahlan’s lineage boasted descent from ‘Abd al-Qadir al-Jilani. He was prolific in his scholarly endeavors, producing numerous writings on history, fiqh, and Islamic sciences, which he personally published. His teachings attracted a multitude of Muslim scholars, including Hussein bin Ali, the Sharif of Mecca, who is sometimes regarded as the last Caliph, and several foreign Islamic scholars such as Arsyad Thawil al-Bantani and the Deobandi scholar Khalil Ahmad Saharanpuri.

His impact reverberated through his disciple, Ahmad Raza Khan Barelvi, contributing significantly to the Barelvi movement, which encompasses over 200 million Muslims.

Ahmad Zayni Dahlan passed away in Medina in 1886.

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By: Anisha Batrisyia, Kuala Lumpur, Malaysia.
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Post Managed by:
Shajiya Shaon | Moderator, WorldSufiMedia Dot Com

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