Sufism originated in Persia and spread through a well-developed movement by the 11th century. Its spread to India began in the 11th and 12th centuries, primarily through Sufi saints traveling to cities like Multan and Lahore, and by the 14th century, its influence was widespread, especially with the establishment of the Delhi Sultanate.
Key aspects of its spread include organization into orders called silsilas, the teacher-disciple relationship (pir and murid), and the establishment of shrines (dargahs) at the saints’ tombs.The Chishti order (founded in India by Khwaja Muinuddin Chishti in Ajmer) became the most popular, known for its use of music, sama or qawwali.
More ancient Alvars’ bhakti (devotion) characterized by intense personal love for Vishnu, expressed through personal surrender and emotional hymns (pasurams) in Tamil, and 11th century vaishnavite bhakti movements enriched the lore. Chaitanya Maha Prabhu appeared in Eastern India Meera and Kabir in Central India. Their emphasis on social equality and social welfare or Narayan sewa activities attracted both Muslims and Hindus.
The influence of Sufism on Indian culture was profound, affecting literature, education, and the syncretic values that are still present today.
Anatolia and the Balkans: The Mevlevi Order, founded by Rumi’s followers, spread throughout the Ottoman Empire and is famous for the Sema ceremony of the “whirling dervishes” like the our familiar Avarta kiirtan.
Africa and Southeast Asia: Sufism became widely popular in North and West Africa (e.g., Morocco, Senegal) and Indonesia, often integrating local beliefs and helping to shape regional Islamic cultures.
Today, Sufism continues to be a significant part of the Eastern world and has also gained followers in the West, appealing to those interested in its universal message of spiritual wisdom and love.
Sufism — the mystical dimension of Islam
Sufism has played a profound role in shaping Afghanistan’s religious, cultural, and social identity for centuries. Rooted in the quest for spiritual closeness to God (Allah), Sufism in Afghanistan blends Islamic devotion with local traditions, poetry, and music, fostering tolerance, unity, and compassion.
Sufism entered Afghanistan as early as the 10th century through Persian and Central Asian mystics who traveled along trade routes linking Iran, India, and Central Asia. Prominent Sufi orders (tariqas) such as the Naqshbandiyya, Qadiriyya, Chishtiyya, and Suhrawardiyya established khanqahs (Sufi lodges) across cities like Herat, Balkh, and Kabul. These centers became hubs of spiritual learning, poetry, and music.
Despite political upheavals, Sufism continues to have a quiet but enduring presence. During the Taliban’s rule (1996–2001 and post-2021), Sufi practices such as music, shrine visitation, and urs (saint commemorations) were often suppressed as “un-Islamic.” Still, Sufi communities persisted underground, emphasizing peace and inner spirituality amid conflict.
In contemporary Afghanistan, Sufism remains a vital spiritual and cultural force. It bridges ethnic and sectarian divides, promoting tolerance and moral reflection in a nation long marked by war and extremism. Many Afghans still turn to Sufi saints for guidance, healing, and hope.
Lets understand Afghanistan with the help of statistical data
Sunni: 84.7%,Shia: 15.0%,Others: 0.3%
Composition of Ethnic Cultural Groups :
Ethnicity and Religion:
An Afghan’s ethnicity is generally presumed to determine which denomination of Islam they belong to. There are two main variations of Islam (Sunni and Shi’a) followed in Afghanistan.
Most Pashtuns, Tajiks and Uzbeks are Sunni, while Hazaras constitute the largest Shi’a population in Afghanistan. However, there are some exceptions, such as the Pashtun Turi tribe and the Badakshan Tajiks, who are Shi’a.
Schools of Law:
Most Afghan Sunni Muslims belong to the Hanafi Islamic school of law.
Approximately 90% of the Shi’a population belong to the Twelver sect following the Jafari school, although some are Ismaili Shi’ites.
Religious Conflict:
Afghanistan has struggled with sectarian tensions between its Sunni and Shi’a populations. In addition, Sunni-dominated governments have a history of discrimination against minority Shi’ites.
The Taliban, a radicalised Sunni terrorist insurgency group, targets and kills members of minority religious communities over their beliefs. They often attack Shi’a places of worship or religious ceremonies. Civilian casualties resulting from attacks deliberately targeting Shi’a mullahs and places of worship have increased markedly since 2016. The Hazara Shi’a population is generally the most common victim of ethno-religious terrorism.
Dogma and Orthodoxy:
There are many restrictions on people’s religious practices in Afghanistan. In addition, local Muslim religious leaders limit social activities they consider inconsistent with Islamic doctrine. For example, women of several faiths report continued harassment from local Muslim religious leaders over their attire. As a result, almost all women (both local and foreign) wear some form of head covering.
Drug Capital of the World:
Whatever they may say in defence, the Taliban has allowed the agriculture and economy to covert Afghanistan into the drug hub of the world. It provides 85% of the estimated global heroin and morphine supply, a near-monopoly. How one can reconcile the religious piety and alliance with the worldwide drug mafia that also bankrolls terror groups around the world, leading to the destruction of the health of generations of youth at home and abroad – It isn’t easy to comprehend.
Hunger For Spirituality:
Sufism is considered an essential part of Islam in Afghanistan. Sufism has been part of Afghanistan for as long as 1300 years, recognised as the “Home of Sufi Saints”. Most of the people in Afghanistan are followers of Sufism. Popular, Qawwali, devotional Sufi music is sung all over the country.
Sufism in Afghanistan faced its dark phase during the Taliban rule (1996 to 2001). It is said that the Wahabi school-educated Taliban tortured many Sufis, and their musical instruments were destroyed. This act of cruelty led Sufis to remain underground for many years. On 15 March 2012, 11 Afghani Sufis were killed. In 2018 around 50 religious scholars were the victims of suicide bombing during the Mawlid celebration in Afghanistan.
“Sufism has shaped Afghan society and politics for much of the country’s history. Might the Sufis now provide an important contribution to the stability of the country.”
Practise of Terrorism:
Anyone accused of blasphemy or apostasy is likely to face strong societal discrimination and can be sentenced to severe punishments, such as death. Such laws and penalties surrounding blasphemy and apostasy from Islam have been used to harass religious minorities. Threats of kidnapping and death directed at journalists, employees of NGOs, and others are serious and common.
Foreign Interests:
The geopolitical significance of Afghanistan has made it the playground of expansionist foreign powers, beginning with the 19th-century British and Russian Tsarist empires followed by the period of the Cold War between the West and the Soviet Union (1950-1990). Again, post-9/11, it became central to the global war on terror that shows no signs of ending anytime soon. Hungry for raw materials and Minerals, China finds an opportunity to exploit the untapped resource-rich Afghanistan at its doorstep and enlarge its new Silk Road Project. Pakistan seeks a military strategic depth against India; and makes common cause with China to shore up its economy with the American benefactors leaving it high and dry, suffering its deception for decades.
Taliban 2 :
In its new version, Taliban2 is a greater threat to Afghans and the world, as it has secured the recognition of world powers. The Pakistan-China axis poses twin challenges. One is Pakistan prompted the Wahabi-schooled Taliban’s campaign to destroy Afghan Identity Culture and Languages. The group was responsible for destroying the unique heritage of Bamiyan Buddhas who today share power in the government. Second is China propelled colonial-style exploitation of the mineral-rich country for global domination.
Taliban seeks legitimacy based on a dogmatic Wahabi interpretation of Sharia Law for the control of its citizens that violates the universally recognised cardinal human values and the Sufi spirit of Afghanistan.
Re-discovering Sufi Roots
The struggle may be a long haul and complicated. First, Afghans must rediscover their Sufi roots of Spirituality and launch 34 province-wise socio-economic movements for self-reliance as envisaged under Shrii P R Sarkar’s revolutionary socio-economic model – PROUT.
Only the universal Afghan Sufism and an anti-exploitation sentiment in all the spheres – physical, mental and spiritual, – will serve to unite the plural society of Afghanistan against exploitation and exploiters (China, Pakistan etc.) and the internal exploitation by Trans-Province transfer of resources and also the inequalities in opportunities for members within the community.
Prout economy ensures control of local resources by the local people for proper utilisation through Collectives for local production and consumption for all-round welfare of every community of the 34 Provinces.
Prout activists have a Mission to share with oppressed humanity and illuminate the path to personal and social welfare and happiness.
