Salafism and Sufism are two major scholarly movements which have been influential in Sunni Muslim societies. The debates between Salafi and Sufi schools of thought have dominated the Sunni world since the classical era, splitting their influence across religious communities and cultures, with each school competing for scholarly authority via official and unofficial religious institutions. The relationship between Salafism and Sufism — whose interpretations of Islam differ — is historically diverse and reflects some of the changes and conflicts in the Muslim world.Akbar Ahmed Journey into America, 2010, page 261 "The relationship between Salafis and Sufis, in particular, is complicated and reflects some of the changes and current conflicts in the Muslim world."
Salafism is associated with literalist approaches to Islam, giving importance to literal interpretation of Qur'an, hadith and attaining (self-purification) by imitating Muhammad and the (the first generations of Muslims). Sufism is associated with the rectification of the soul () and is mainly focused in becoming a better Muslim to achieve a higher status in paradise by imitating the Islamic saints () and pious leaders.An Introduction the Modern Middle East: History, Religion, Political Economy ... By David S. Sorenson Both Sufism and Salafism are not inherently political. However, many Sufis and Salafis have championed common political causes and engaging in Islamist activities. Text was copied from this source, which is available under a Creative Commons Attribution 3.0 (CC BY 3.0) license.
Although Salafism and Sufism can "overlap", they also differ on key doctrinal issues. Salafi-Sufi debates are often called "polemical". For Sufis, the shaykh or murshid yields unrivalled spiritual authority. For Salafis, scriptural sources form religious authority and anyone who oppose them is misguided. Salafis are critical of various Sufi ritualsPrinceton Readings in Islamist Thought: Texts and Contexts from Al-Banna to ... By Roxanne Leslie Euben, Muhammad Qasim Zaman arguing that such rituals are "irreconcilable with true Islam",Salafi Ritual Purity: In the Presence of God By Richard Gauvain, p.305 as well as condemning the Sufi focus on spirituality alone while shunning the material world.Encyclopedia of Islam By Juan Eduardo Campo, p.601 ("Salafists have ... promote[d] their message that Islam, as well as Muslim society, is in crisis, having been corrupted from within by backward-thinking Ulama, Sufism, a spurious innovations.")
Relations between the two movements were described by some Western observers as one with "battle lines drawn", or a "rift" found in "practically every Muslim country",as of 2007 and in "the Muslim diasporic communities of the West" as well. Many Muslim scholars and activists are weary of recurring Sufi-Salafi debates and often voice criticism against such polemics, arguing that these debates polarize the Muslim community.
History Many of the Salafi critiques against various Sufi practices is attributed to the writings of the eighteenth century figure, Muhammad ibn 'Abd al-Wahhab. His early followers were conciliatory towards what they viewed as authentic Sufism. 'Abdullah bin Muhammad Aal Al-Sheikh, the son of Muhammad ibn 'Abd al-Wahhab wrote, "We do not negate the way of the Sufis and the purification of the inner self from the vices of those sins connected to the heart and the limbs as long as the individual firmly adheres to the rules of Shari‘ah and the correct and observed way."Some modernist Salafis, sought to reconcile Sufism with the teachings of ibn Taimiyya. Jamal al-Din al-Qasimi criticized ibn Taimiyya and his disciple for denouncing ibn Arabi.Weismann, I. (2000). Taste of Modernity: Sufism, Salafiyya, and Arabism in Late Ottoman Damascus. Niederlande: Brill. p. 294-297 He agrees insofar that some allegorical interpretations (ta'wil) were unlawful, but that his theological system and legal method do not violate any Islamic precepts. He argued that one should focus on ibn Arabi more as a theologican and a jurist rather than to his role as a mystic. He regarded the wider Akbari school as a branch of Islamic philosophy. At the same time, al-Qasimi heralded sharp criticism against many practises associated with Sufism, such as ascetism and self-mortification. He further disapproved of visiting the graves of saints or the chanting of God's name, claiming it increases melancholy and spiritual madness.
Contemporary Salafis criticise religious practices prevalent amongst various Sufi orders which they consider as (religious innovations). However, as a branch of religious sciences, Salafis consider the concept of as an important aspect of Islamic faith. The term "Sufism" has been narrated from the Imams of the Salaf like Ahmad ibn Hanbal, Abu Sulayman al-Darani, Sufyan al-Thawri, Al-Hasan al-Basri, etc. and the authenticity of the term is accepted by all Sunni Muslims. Salafis accepts Sufism insofar as they are in agreement with their own methodology and argue that "true Sufism" aligns with the salaf. According to Ahl-i Hadith leader Sāyyīd Siddîq Hāsân Khān (1832-1890 C.E):"The science of spiritual wayfaring is to know the soul, the psychological states it has and that act against it. It is also known as the science of ethics and the science of Sufism."
During the Cold War following World War II, the United States and the United Kingdom, launched covert and overt campaigns to encourage and strengthen Islamic fundamentalists in the Middle East, North Africa, and southern Asia. These groups were seen as a hedge against potential expansion by the Soviet Union, and as a counterweight against nationalist and socialist movements that were seen as a threat to the interests of the Western nations. Following a tripling in the price of oil in the mid-1970s and the progressive takeover of Saudi Aramco oil company between 1974 and 1980, the Kingdom of Saudi Arabia acquired large sums of revenue from oil exports. It began to spend tens of billions of dollars throughout the Islamic world to promote Salafi Islam.Kepel, Gilles, Jihad: The Trail of Political Islam Belknap Press of Harvard University Press (31 March 2003)|2002|pp=69–75How Saudi petrodollars fuel rise of Salafism| france24.com 30 September 2012documentary The Qur'an aired in the UK, The Qur'an review in The Independent This has been done through organization such as the Muslim World League which was created by the Saudi government following a nudge from the CIA as a way to organize people in the Third World on the basis of religion, and to suggest the dangerous foreignness of communism, left-wing nationalism, trade unionism and even anti-clericalism. According to Pnina Werbner, the rising Salafiyya reform-revivalist movement, alongside the global modernization process put "Sufi tariqas" in "danger of disappearing altogether" in the 1970s and 80s. Though the tariqas have "revived themselves" since then, Werbner describes the twenty-first century as dawning with mutual competition between the two rival groups "within the world of Sunni Islam."
In recent decades, Salafism has gained noticeable ascendancy in Sunni religious discourse over Sufi-Ash’arism. A "tsunami" of Salafisation is observable across the Arab and Muslim communities, urban centres, in various parts of the world. This is mainly due to the Gulf-backed international funding of Salafism.
Difference in beliefs and practices
There are a number of beliefs and practices where there is a contradiction of interpretation and "authenticity" between Salafis and Sufis as "Islamic" or "un-Islamic": Attributes of Allah – Sufis believe that Allah has no shape or body and is omnipresent but independent of space and time. They also believe Allah will make himself visible to the believers in paradise. Salafis believe that Allah will make himself visible to the believers in paradise and he is not omnipresent and is above His Arsh (without contemplating its "how"). He will show his face to the dwellers of heaven as the final gift at the last stage of the Judgement Day. Tariqat or tariqah (religious divisional order/school) and fiqh-i-madhhab (jurisprudential order/school) – Sufis, believe in tariqat, a school of mystic learning, following a teacher called murshid by the followers called murid, whereas Salafis reject the concept of tariqah. Sufis mostly follow Fiqh-i-Madhhab with more strict manner, where Salafis don't strictly follow but study and take from various jurisprudential schools named fiqh-i-madhab, in accordance with the Qur'an and hadith, without strict adherence to one madhab, rejecting rigid Taqleed. Marifat (concept of divine hidden knowledge) – Sufis believe in concept marifat for their saints, whereas Salafis deny it. Walayah (Friendship/ nearness/ guardianship of Allah) and Karamat (miraculous sign) – Sufis believe that besides following the Quran and hadith, getting karamat (connection with devine miracle) is the sign of having higher rank of walayah, whereas Salafis believe that following the Quran and hadith strictly is the only sign of having walayah, and there is no relationship between qaramat and rank of walayah. Sufis believe that walis (gainer of walayah) have control over karamat, whereas Salafis believe that walis have no control over karamat. Tazkiah (self-purification) – Sufi belief states that suhbat (company) any specific master is mostly needed (shaikh or pir) for the help or intercession of inner-purification. Salafis believe that, for purification of innerself, the company of all the religious, pious, honest and wise people is equally needed but it must be in accordance with the Qur'an and Sunna. Both Sufis and Salafis uses the Quranic concept of three states of reforming nafs in the interpretation of Tazkiah. Ruh (soul), Nafs (instinct) and lataif-i Sitta (the six subtleties) – For describing ruh and nafs, Sufis use the term of Lataif-i Sitta, whereas Salafis reject the idea. Definition of bid‘ah (innovation in religious matters) – traditional Sufi scholars argue for an inclusive, holistic definition whereas Salafi scholars argue for a literal definition that entails anything in religious rituals or beliefs not specifically performed, authenticated or confirmed by Muhammad and his companions. Mawlid (celebration of the birth of Muhammad) – considered bid‘ah by most Salafis, and some Sufis (Deobandis). Urs (commemoration of the death anniversary of Sufi saints) – considered bid‘ah by Salafis. Nasheed (poetry in praise of Muhammad) – opposed by Salafis unless there is no bid‘ah (religious innovation). Dhikr rituals of various Sufi orders – opposed by Salafis. Tawassul (intercession) the act of supplicating to Allah through a prophet, pious person or Sufi saint, living or dead. According to Salafis, "relying on an intermediary between oneself and Allah when seeking intercession" placing him as a barrier between God is among the "ten actions that negate Islam". However, Salafis believe that a living pious man can be asked to pray to God as Tawassul. Wasilah of Shafa'ah (intercessionary powers of the Muhammad) – Salafis hold some forms of Wasilah akin to shirk (polytheism). They argue that Muhammad was a mortal and being so is no longer alive and thus incapable of answering the prayers on behalf of those who ask him. Sufis hold that although not physically present in the world, the prophets, martyrs and saints are still alive (hazir nazir). However, Salafis believe that Wasilah mentioned in the Quran and hadith can be taken like Wasilah of good deeds or Wasilah of different attribute names of God. Ziyarat (visiting the graves of prophets and Sufi saints) – The Sufi practice of visiting the graves of Saints is also objected to by Salafis. Salafis believe that a Muslim can take journey to only three holiest places of Islam that is Mecca, Medina, and Mosque of Jerusalem as mentioned in the hadith (collected sayings of Muhammad).