Since the beginning of the twentieth century, research interest in Sufism has increased. There have been more and more people interested in its philosophy and ideas and those who follow its goals and objectives, and put far and near interpretations to it in order to reach its epistemological relationship with ancient history, and its links with modern history.

In his book "On Islamic Sufism and its History", issued by the House of Cultural Diversity, the English orientalist Reynolds Allen Nicholson (1868-1945) took care of the heritage of Sufism in the history of Islam, as he saw in it the most prominent and prominent aspects of the spiritual life of Muslims.

The orientalist - who is considered the best translator of Jalal al-Din al-Rumi's poetry - devoted his long life, or more and 50 years of it, to studying the sources of Arabic and Persian Sufism, and the factors that helped its emergence and growth, as the author deals in this book with asceticism and mysticism and the difference between them.

Sufism... a historical view

The writer says that the first seeds of Sufism appeared in the strong ascetic tendencies that prevailed in the Islamic world in the first century AH, and researchers differed in the interpretation of the word “sufism”, some of them attributed it to the wearing of wool, which was influenced by Sufis over others, an exaggeration in asceticism and austerity, and in this the Arabs imitated Christian monks.

Al-Biruni (973-1048 AD) was unique among Arab writers by saying that there is a connection between the name of the mystic and the Greek word “sofia”, and this opinion was taken by the Austrian orientalist Joseph von Hammer-Bergstahl (1774-1856 AD), who says that the word Sufi is taken from the word “gymnosophist”. (Gymnosophist), which means the naked sage, and it is a Greek term that the Greeks gave to some of the ancient Indian sages who were famous for their life of meditation and worship.

Nicholson believes that Hammer-Bergstall has no evidence other than the convergence of the two words, and according to the writer, the first to be called the mystic was Abu Hashim al-Kufi (died 150 AH), while the word Sufism in plural appeared around the year 199 AH.

Nicholson considers in his book that the emergence of Sufism is due to factors outside Islam, which worked from the third century AH.

The author cites the opinion of the Protestant theologian, the German historian Friedrich August Guterio Tholock (1799-1877 AD), who argued that Islamic mysticism was taken from Magian origin, arguing that many of the Sufi sheikhs appeared in the north of the province of Khorasan.

As for the French orientalist Louis Massignon (1883-1962), he had another opinion, saying, "Islamic mysticism has taken its origins from the very heart of Islam."

In turn, Ismail Benzekaria, a disciple of the Karkariya order, a Friday preacher and preacher at the Scientific Council in Tangiers (northern Morocco) and an academic specializing in political science and international relations, points out, "I cannot say that Sufism is Indian, pagan or Christian as much as it is a human tendency and human participation through the ages, because it belongs to the world of the spirit associated with the origin of the instinct and the spiritual breath that has been placed in the human being.

Arnold Nicholson states that each Sufi order has its own rules, but they all conform to some traditions of costumes, rituals, seclusion, kurti, physical movements, music, and belief in dignities.

The writer believes that the respect of the guide or Sheikh of the order by his followers is close to sanctification.

Sufism and asceticism

The author says that the Noble Qur’an has stated that monasticism is an innovation that was invented by Christianity in the Almighty’s saying, “And a monasticism they invented, we did not write it down on them except seeking God’s pleasure” (Al-Hadid, verse: 27), adding that the Prophet Muhammad, may God bless him and grant him peace, had a famous saying, “There is no monasticism in Islam.”

Nicholson explains, "From here, the movement of asceticism appeared strong and violent, and it spread over the days. It was pure religious asceticism at first, and then gradually some mystical elements entered it until it eventually turned into the oldest form we know of Islamic mysticism."

According to the book, the Hungarian Jewish orientalist Ignats Goldziher (1850-1921) mentioned the story of Bahloul bin Dhu’ayb, who went out to a mountain near the city and wore a hair dress and tied his hands behind his back with iron chains, and shouted, “Oh, Lord, look at Bahloul, he is in chains and confesses.” for his sins”, as evidence of the seeds of Sufism since the era of prophecy.

Sufism..between inheritance and appointment

Regarding the succession of the Sheikh of the Sufi Order, Dr. Muhammad Subhi Al-Ayidi, a member of the Supreme Council for Preaching and Guidance and formerly director of studies, research and documentation in the Jordanian Ministry of Endowments, says, “This matter is left to the Sheikh because he knows more about his followers than others, and the Sheikh may appoint his son, and this is not blamed if he is qualified. Therefore, some may think that this opens a door to succession, and the truth is not, because the Sheikh only succeeded him because he deserves the caliphate.”

On the other hand, Ismail Benzekaria believes that "the origin is eligibility and merit, taking into account the honorable principles, affiliation with the family of the house, and carrying the secret of the sheikh."

In turn, Sheikh Hudhayfa Al-Abadi, a master of Islamic jurisprudence and its origins and an imam and preacher in the mosques of Mosul, says in his talk to Al-Jazeera Net, "If it happens that the Sheikh of the Order dies and does not appoint anyone, the Shura Council chooses the best who can succeed the Sheikh of the Order."

And the researcher in Islamic movements, Dr. Mustafa Zahran, stated - in his speech to Al Jazeera Net - "Some Sufi orders deliberately appoint a child to the position of sheikh of the Sufi order, and this contradicts the law of the Supreme Council of Sufi orders, which specifies that the older male son is the successor to the Sheikh of the Order."

He believes that "one of the most important reasons for the decline of the Sufi tariqa role in the Islamic nation in recent centuries is the insistence on adhering to inheritance." I subjected it to inheritance far from jurisprudential competence.”

The state is a divine gift

Arnold Nicholson says that guardianship in the view of the Sufis is a rank that the guardian does not reach by his actions and his struggles, but it is a divine gift granted by God to whomever He wills of His servants.

This is the meaning that the Sufis refer to by the word "attraction", which is a sign of "annihilation" in God.

The guardian in Islam is the “magzoub” to God.

It is mentioned that there is a similar agreement among Muslims that the saints have dignity, but the elders of the Sufis warn against relying on them and being deceived by them.

The writer believes that "the dignity that appeared at the hands of the Sufis was, in their belief, divine supplies that they did not ask for, but God granted them."

Al-Junayd al-Baghdadi said, “If you see a man standing in the air and walking on water, do not turn to him until you see him when commanding and forbidding.

Nicholson stresses that this does not mean that all Sufis are guardians, for the guardians are in fact only a small group of the special people of God, men and women who have reached the levels of Sufi status.

Opinions on Islamic Sufism

Dr. Suad Al-Hakim says in the book “Towards Rebuilding Islamic Studies” that the Sufi presence began to appear in the societies of Islam in the city of Basra at the end of the first century AH and the beginning of the second century with Al-Hasan Al-Basri (641-728 AD) and Raba’a Al-Adawiyah (718-801 AD).

She emphasized that Sufism did not become independent as an Islamic science with its subject, term, method and system of knowledge, except in Baghdad in the third century AH with al-Junayd al-Baghdadi (830-910AD).

While Dr. Al-Aydi says that "the one who examines the principles of Sufism will find that it came out of the womb of religion. The principles of Sufism are clean and unquestionable."

On the other hand, Ismail Benzekaria expresses his opposition, saying, "With the passage of time, changes have occurred in this trend, and it has been employed politically by creating some leaders."

However, Benzkarya adds, "But all this does not negate the survival of a large part of the sons of this current who are attached to divine love, and they are the people of the continuous bond and the luminous bond."

The guide of the Naqshbandi Public Order in the State of China, Sheikh Abdul-Raouf Al-Yamani Al-Hasani Al-Husseini, told Al-Jazeera Net, "The true Sufi principle in Sufism is the word of God, represented in the Holy Qur'an, and all books that believe in the Creator and the correct principle of the heavenly books that are free of alteration and change."

The guide of the Naqshbandi Public Order in China, Sheikh Abdul Raouf Al-Yamani Al-Hasani Al-Husseini (Al-Jazeera)

We find a shift in Arnold Nicholson's theory in the article he published in 1921 in the Encyclopedia of Religion and Ethics under the title "Sufism", as he explicitly recognizes the status of the Islamic factor among the factors that helped in the emergence of Sufism.

The decline of Sufi influence and the rise of Salafism

Some researchers say that the decline of Sufi influence, and the disappearance of Sufi rituals and celebrations from public squares, is linked to the rise of Salafi groups that are still in constant conflict with Sufi orders.

Al-Ayidi says, "Politics is what plays a role in the rise and decline of some currents, and therefore we note that the world has begun to adopt Sufism and Sufi thought because it is more open and universal, its basis is the soul, and it does not distinguish between its owners of any gender, race, color or religion."

"Therefore, Sufi trends find more coexistence with societies than non-Muslims," ​​Al-Aydi added.

Ismail Benzekaria comments, "The rise of Salafist currents cannot be considered an essential element in the decline of the Sufi tide, because we are still observing a popular extension of Sufism as a culture in many Muslim societies. However, foreign penetration played a major role in dismantling the structure of traditional religiosity that was associated with the Sufi school."