The Bloodthirst of Sufism

The Historical Reality of Sufism

Sufism is often portrayed as a peaceful facet of Islam, embraced by many as a mystical tradition similar to Hindu Yogic practices. This perception has led some Hindus to revere Sufi shrines like the Ajmer Dargah. And the recent promotion of Sufism by secular leaders like Kiren Rijiju. However, a closer look at historical Sufi literature paints a different picture, revealing a darker and more violent reality.

The Role of Sufis in Islamic Conquests

Contrary to their serene image, Sufi figures played significant roles in political and military affairs. They often acted as spies and informants, helping Islamic invaders find vulnerabilities in Hindu kingdoms. For example, early Sufis embedded themselves in the Chalukya kingdom of Gujarat. From there, they provided intelligence to Muslim sultans who were eager to invade. This involvement shows that Sufis were more than just spiritual guides; they actively supported military conquests and the spread of Islam.

Fanaticism and Bigotry in Sufi Writings

Sufi writings contain numerous passages advocating intolerance and violence against non-Muslims. Shah Waliullah Dehalwi, a prominent Sufi, urged Afghan king Ahmad Shah Abdali to invade India. He wanted to subjugate the non-Muslim population and restore Islamic dominance. His letters reveal a desire for both military and cultural domination. Ahmad Sirhindi, another influential Sufi, made derogatory remarks about Hindus and their beliefs. He openly stated that the coexistence of Islam and infidelity was impossible. Sirhindi advocated for the humiliation and degradation of non-Muslims. His views starkly contrast with the peaceful image of Sufism.

Political and Social Influence of Sufis

Throughout medieval India, Sufis held significant sway over Muslim rulers. They advised these rulers, often pushing for policies that harmed the Hindu population. Sufis were instrumental in maintaining the zeal of Islamic warriors. They encouraged these warriors to stay committed to jihad and the spread of Islam. Their influence extended to courts, where they advocated for discriminatory laws, such as the jizya, a tax on non-Muslims. They expressed their opposition to the removal of Jizia, they questioned the rulers about their right to remove Jizia. These actions show that Sufis were not just spiritual leaders but also political players.

Blood-soaked Literature Abusing Infidel Hindus In Sufism 

Let’s examine some examples of their “pious” words. A list of reading materials is provided in the References for deeper research.

Credit for compiling most of the Sufi literature in India until the mid-18th century goes to Shah Waliullah Dehalwi. Described in textbooks as a “reformer,” he was an unvarnished bigot. After the Mughal empire declined post-Aurangzeb, Waliullah wrote frantic letters to Ahmad Shah Abdali. He urged him to invade India and restore Islamic dominance. The late Sri H.V. Seshadri’s book, The Tragic Story of Partition, offers a valuable insight into Waliullah’s mindset and writings.

From the mid-14th to the 18th century, numerous madrasas and khanqahs emerged, including in southern India. These became centers where Sufis wrote and spread tracts of piety, which were far from spiritual. As Sita Ram Goel highlights, many Hindus have been misled into believing that Sufis were merely spiritual seekers who loved Hindu lore. Particularly, the Chishtiyya Sufis, stemming from Moinuddin Chishti of Ajmer, are praised. However, a Muslim scholar notes that anti-Hindu polemics in Indian Sufism began with Chishti. However, early Chishtis focused on mass conversions, believing that Hindus could not easily be converted unless they were in constant company for years together with Muslim scholars.

Early Sufis in the Punjab and early Chishtis devoted themselves to the task of conversion on a large scale. Missionary activity was carried out not because of any new concept of eclecticism, but because he held that the Hindus were generally excluded from grace and could not be easily converted to Islam unless they had the opportunity to be in the company of the Muslim scholars for considerable time.

Examples of Violent Rhetoric In Sufism 

Ahmad Sirhindi, a notable Sufi, epitomized this intolerance. He wrote, “The Shariat prospers under the shadow of the sword.” He asserted that the glory of Islam required the humiliation and degradation of infidels, equating any respect shown to infidels with an insult to Islam. For Sirhindi, Hindus were to be kept away like dogs. He lamented the abolition of the jizya, the tax on non-Muslims, and questioned the right of rulers to stop collecting it.

In his writings, Sirhindi disparaged Hindu deities, ridiculing Ram’s inability to protect his wife from Ravan, and he expressed joy over the execution of Sikh Guru Arjun Dev. Sirhindi’s disdain extended to labeling Hindu leaders as idolaters and calling for their destruction.

Waliullah’s Call for Jihad 

Shah Waliullah’s appeals to Ahmad Shah Abdali further illustrate the violent rhetoric in Sufi literature. Waliullah glorified the role of Muslim kings in promoting Islam, building mosques, and establishing madrasas. He urged Abdali to invade Hindustan, destroy the Marathas, and free Muslims from non-Muslim rule. He even encouraged plundering, framing it as a divine blessing. Waliullah feared that if infidels remained powerful, Muslims might abandon Islam.

This is just a fraction of a whole body of such Sufi literature, which drips with the choicest obscenities against the infidel Hindus and their religion of darkness.

For fuller details, consult the sources listed in the References section. Waliullah’s influence extended to Syed Ahmad Khan, indicating the deep-rooted impact of this ideology.

The Need for Re-Evaluation Of Sufism

The evidence suggests that viewing Sufism as a peaceful tradition is a misunderstanding. Many revered Sufi saints were complicit in the violence against non-Muslims. Their writings, filled with calls for the destruction of idolatry and the subjugation of Hindus, reveal their true intentions. For Hindus, and anyone interested in history, it’s crucial to approach Sufism critically. While modern perceptions focus on Sufi music, poetry, and mysticism, the historical record tells a different story. Sufi figures actively participated in the religious and cultural imperialism and persecution of Hindus of their time.

The romanticized image of Sufism as a symbol of peace needs rethinking. Historical evidence shows that many Sufi figures were deeply involved in promoting Islam’s dominance. Their actions and writings advocate for the subjugation of non-Muslims. This reality challenges the widely held notion that Sufism is merely a spiritual tradition.

Let us end by Quoting what Sita Ram Goel said

When the armies of Islam rode roughshod over the Hindu homeland, the swordsman of Islam was very likely to relax and retreat from callous carnage after some time. He was likely to get satiated after the first few rounds of slaughter and pillage, or feel some sympathy for fellow human beings, or balk at the destruction of beautiful temples and monasteries, or turn away from burning the sacred and secular literature of non-Muslims, or acquire respect for the spirituality and culture of a people who had behaved so differently from his own comrades-in-arms. It was the Mullah and the Sufi who would not let him relax. They threatened him with hell if he tried to turn away from the work assigned by Allah.

References

1. What the Sufis Really Said: In Their Own Words (dharmadispatch.in)

2. Sita Ram Goel. Hindu Temples: What Happened to Them: Volumes 1 & 2.

3. Seshadri, H.V. The Tragic Story of Partition.

4. Rizvi, S.A.A. Muslim Revivalist Movements in Northern India in the Sixteenth and Seventeenth Centuries.

5. Ahmad Sirhindi, Maktûbãt-i-Imãm Rabbãnî.

6. Nizami, K.A. Shãh Walîullah Dehlvî ke Siyãsî Maktûbãt.