Sufism in the Philippines

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This article is about Sufism. For other uses, see Sufism (disambiguation).

Sufism has a history in the Philippines evolving for over 1,000 years. Sufism, also known as the science of Tasawwuf, encompasses numerous interpretations by its practitioners and critics. The term is derived from the Arabic words "Safa" (purity) and "Suwf" (wool), symbolizing the woolen garments traditionally worn by Sufis. Essentially, Tasawwuf is the science of Ihsan, focusing on the purification of the self for the love of Allah. This involves following specific Tariqas (spiritual paths), practices, and litanies. Tariqas in Sufism can be compared to spiritual orders in Catholicism, such as the Jesuits, Franciscans, and Dominicans. Numerous Tariqas exist in the Philippines today, with followers spread across the country, although they have faced opposition from

Wahhabis despite the Sufis' peace-loving nature. The presence of Sufism has been a leading entity increasing the reaches of Islam throughout South Asia.[1]

Historically, many Tariqas have existed, but currently, there are 41 major Tariqas. Four of these are widely recognized by scholars: Naqshbandi, Qadiri, Shadhili, and Chisti. Following the entrance of Islam in the early 8th century, Sufi mystic traditions became more visible during the 13th century before the Sultanate of Sulu and after it to the rest of Philippines, particularly, Sulu, Basilan, Tawi-Tawi and Zamboanga.[2]

The Ba 'Alawi sada and Persian influence saturated Southeast Asia with Islam, Sufi thinking, syncretic values, literature, and education swept throughout Nusantara and has left an indelible mark on the presence of Islam in the Philippines..[3] Sufi preachers, merchants and missionaries also settled in Sulu and Tawi-Tawi through maritime voyages and trade.


History

Early history

Historically, Islam reached the

Muslim Malay and Arab merchants along Southeast Asian trade networks,[6] in addition to Yemeni missionaries from the tribe of Alawi of Yemen from the Persian Gulf, southern India, and their followers from several sultanates in the wider Malay Archipelago. The first missionaries then followed in the late 14th and early 15th centuries.[7] They facilitated the formation of sultanates and conquests in mainland Mindanao and Sulu.[8]

Sufism arrived in the Philippines with the Sharif Sab’ah or Lumpang Basih, Sufi missionaries who introduced Islam to the region. Over time, elements of Tasawwuf merged with local spiritual beliefs, leading to the development of Indigenous Islam or Ilmuh kamaasan. Professor Yusuf Morales describes this as "an indigenized amalgamation of Islam from preceding schools of thought and local cultural customs." This integration became a cultural treasure, especially among the Tausugs of Sulu, passed down through generations.

Sufi practices in the Philippines

In the Philippines, common Sufi practices include Mawlid (celebration of the Prophet's birth), gatherings for Isra wal Mi’raj (the Night Journey and Ascension), reciting Surah Yasin on Nisfu Sha’ban (the middle night of Sha’ban), visiting the graves of pious individuals, and performing Tahlil Arwah (prayers for the deceased). Despite increasing opposition from Wahhabis, who deem these practices un-Islamic, these traditions have been preserved.

These practices of the makhdumin, the first missionaries of Islam in the Philippines are the treasures of the Bangsamoro. There are already many practitioners of Sufism in the country from different social status. The orders or tariqas that are present in the country are: the Naqshbandi Aliya, Naqshbandi Chisti, Qadiri, Rifai, Shattari, Rifai Qadiri Shadhili, Tijani, and Khalwati. The Naqshbandi Aliya tariqa have the most followers, concentrated in Manila, Cebu, Zamboanga, Sulu, and Tawi-Tawi. There are also Sufis from the students and alumni of known universities, such as the Ateneo de Manila University, the Ateneo de Zamboanga University, and Western Mindanao State University.[9]

Misconceptions and opposition

Despite Sufism's wide acceptance among Sunnis, Wahhabism's rise has fueled opposition. Wahhabis often label Sufis as Kafir (disbelievers), Mushrik (polytheists), or practitioners of Bid’ah. Historically, Wahhabis have committed atrocities against Sufis, including desecrating graves, abusing Sufis, and murdering Sufi masters. The ISIS has also targeted Sufi scholars. Wahhabis and Salafis, lacking proper knowledge of Tasawwuf, are often driven by zealotry and bigotry.

Wahhabism has been implicated in extremism and terrorism worldwide.[10][11][12][13][14] Examples of these groups are the Mahad Moro, Mahad Salamat, and Mahad Quran wal Hadith Zamboanga City, the Mercy Foundation in Manila and Davao City, the Al-Maarif Educational Center in Baguio City, and the Jamiatul Waqf al-Islamie, and Jamiato Monib al-Kouzbary al-Arabiyah in Marawi City.

List of Sufis in the Philippines


See also

References

  1. ^ Schimmel, p.346
  2. ^ Schimmel, Anniemarie (1975). "Sufism in Indo-Pakistan". Mystical Dimensions of Islam. Chapel Hill: University of North Carolina Press. p. 345.
  3. ^ Jafri, Saiyid Zaheer Husain (2006). The Islamic Path: Sufism, Politics, and Society in India. New Delhi: Konrad Adenauer Foundation. p. 4.
  4. ^ Angeles, Vivienne S. M. "Islam in the Philippines". Oxford Biographies. Archived from the original on 20 October 2013.
  5. ^ "Bearer of the Sword". Military Review. 82 (2): 38. 2002. Islam arrived in the southern Philippines in the 14th century
  6. ^ "Islam in the Philippines". rpl.hds.harvard.edu. Retrieved 6 August 2023.
  7. ISBN 978-0-8248-3272-8
    .
  8. ISBN 978-0-521-62564-7
    .
  9. ^ Jilani, Muhammad (8 April 2019). "Islamic Schools of Thought in Zamboanga City". Ansar Sahibuz Zaman.
  10. ^ Dillon, Michael R. (September 2009). "Wahhabism: Is it a Factor in the Spread of Global Terrorism?" (PDF). Naval Postgraduate School. p. 13. Archived from the original (PDF) on 18 April 2014.
  11. ^ Abu Khalil, The Battle for Saudi Arabia: Royalty, Fundamentalism, and Global Power, p. 50
  12. ^ "analyses wahhabism". PBS Frontline.
  13. ^ Husain, Ed (2007). The Islamist: Why I Joined Radical Islam in Britain, What I Saw Inside and Why I Left. Penguin. p. 250.
  14. ^ Khalid, Ahmad Ali (20 July 2011). "Petro-Islam' is a nightmare scenario". Wisdom Blow. Archived from the original on 23 March 2014. Retrieved 1 April 2014.

Bibliography

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