Emergence of Sufi Hanafi ideology actually transited from spiritual cities of Knowledge, Bhagdad and Basra to India where it felt fertile ground to groom as Indian society had remained obsessed with spirituality from times immemorial. Immediately after shifting of Khalafat from Madina and Makah to Syria ,extremist forces tried to present Islam through profile of wars only .
According to Risingkashmir.com, the element of spirituality and Sufiyat which was predominant element during Khulfai e Rashideen time from 632 CE to 662 CE was completely forbidden during Umayyad era .The cruelty of these non believers of spirituality reached to its peak when karable massacre was conspired by Marwaan to pave way for illegal and illegitimate takeover of Yazeed as Khalif immediately after Mawya ibne Abu sufian. The head of humanity bows down with shame to recall how sacred spirituality was massacred in Karbala by shumar, yazeed backed by Marwan. Allah’s (SWT) spiritual power revenged Karbala when three years after Karbala Yazeed died of most horrible death and Marwaan on his death bed was made khalifa of extremist Damasqas. The 80 years of Umayyad conflicts and contradictions based on extremism and hate during Umayyad period from time of Yazeed, Marwaan and their decedents in Damasqas continued to suppress spirituality and Sufiyat till Marwaan second during revolt of 750 CE by Sunni Abbasyed was punished in same Karbala. He fled naked to Egypt where people lynched him to pieces.
With takeover of Khalafat by Abbasyed after 750 CE new golden period of Spirituality, Mysticism, Knowledge, Sufiyat and intellectualism emerged from Basra and Baghdad. Imam jaffar Sadiq presented intellectual platforms to interpret Islam to solve different social, spiritual and historical issues posed to them. Hazrat Imam e Azam presented comprehensive jurisprudence for Sunnis which enriched Sufi face of Islam adopting all local traditions of all countries which do not contradict with Quran and true utterances of prophet Mohammad (SAW). Two distinguished scholars Imam e Abu Hanifa hazrat Nouman (RA), ibn e Tabri and Imam e Jaffar ul Sadiq (RA) who were close spiritual contemporaries to each other enumerated authentic quotations of Great prophet truthfully from their main respective sources of research about Seerat Mubark of great prophet (SAAW), his spiritual profile and his emphasize on knowledge and spiritual pursuits.
Damasqas and Syria after karbala massacre of holy souls by Umayyad regime, had become abode of divisive forces and war Mongers. However after 750 CE revolution against Umayyad, Bastra and Bhagdad were converted as epitome of knowledge and love besides seat of khalafat. Both Hazrat Abu Hanifa (RA) and Hazrat Imam Sadiq e jaffar (RA) supported and guided Abbasyed golden period during their life times which lasted till 1258 CE when Mangol terror in shape of Halaqou Khan invaded and destroyed Baghdad. He killed 12 Lakh Hanafi devotees and burnt millions of Books of both Imam e Azam Abu Hanifa and Imam e Jaffar to ashes or erased their contents by throwing them in river Tigris, however history is witness that in this atmosphere of conflict, terror and wars ,the basic fundamentals of peace and Love propagated by Great Messenger of God, Great Prophet Hazrat Mohammad (SAW) prevailed .The contribution of Hazrat Imam e Azam Hazrat Nouman was further enriched by most distinguished Sufi Awaliyas who spread to various parts and corners of World .
In India, Umayyad had committed heinous offences by invading it in 712 CE by Qasim along barbarics of coastal regions and substantial fleet of soldiers deputed from Damasqas by Hajaj during period of walid ibne Aziz ibn e Marwaan. Mohammad bin e Qasim’s track record in historical chronicles is not of any distinguished commander but he inflicted terror in Sindh. He kidnapped two princesses of Raja Dhir Singh, raped them and gifted them to his Damasqas Khalifa. Later, Mohammad bin e Qasim was wrapped in camel skin which resulted into his death by suffocation. This invasion of Umayyad era never helped Islam to win hearts of Indian society; however subsequently after 750 CE revolution with end of Umayyad during Abu Hanifa Nauman ibne Tabri era distinguished learned personalities started arriving to India through Maritime routs. These Sufi Awaliyas and persons of Knowledge became ambassadors of true Hanafi face of Islam who embedded Spirituality deep in Indian society.
Revered Sufi Awaliyas were accorded full respect by Indian Society impressed with their knowledge of love. The interactive and interfaith programmes helped to synergies ideologies. Mohammad bin Qasim’s through barbaric method of invasion presented Umayyad war version of Islam to win territories. Umayyad soldiers destroyed and burnt magnificent Hindu Temple Icon of Sindh coastal reigion in 712 CE. While totally in contrast to this war version, Sufi Awaliyas who arrived from Basra, Baghdad, Persia, Afghanistan and Central Asia built their Khankah and Saraies adjacent to Hindu Temples symbolizing true meaning of co existence of all religions. In Kashmir the first Sufi Awaliya Hazrat Bulbul shah (RA) built his Khankah and Saraie near Temples on jehlum river which was followed by Hazrat Shah e Hamdan (RA) who too made his khankah as basis of his meditation adjacent to Kali Temple on jehlum River. Sufi Awaliyas helped the assimilation of the Afghani Delhi Sultanate rulers within mainstream society.
By building a syncretic medieval culture tolerant and appreciative of non-Muslims, Sufi saints contributed to a growth of stability, vernacular literature, and devotional music in India. One Sufi mystic, Saiyid Muhammad Ghaus Gwaliori popularized yoga type martial art practices among Sufi circles. Literature related to monotheism and Shivism, Bhakti movement were readily influenced by syncretic influences in history during the Sultanate period. Despite the camaraderie between Sufi saints, yogis, and Bhakti Brahmans, medieval religious traditions existed and continue to splinter peaceful living in parts of India today.
Islam was not the only religion in India contributing the mystical aspects of Sufism. The spiritual movement also gained respect due to popularity of mysticism spreading through India. The regional revival of Spiritualism linking language, geography, and cultural identities were mostly obsessed with local traditions. The practices and theological standpoints were very similar to Sufism, often blurring the distinction between Hindus and Muslims which developed mystical philosophies similar to those advocated by Sufi saints. These teachings run nearly parallel to Sufi concepts of dunya, tariqa, and akhirah.
Visiting of grave-tombs of Sufi saints which Hazrat Abu Hanifa approved strongly gained popularity in India as Hayat vision of these saints enriched devotional enthusiasm of devotees. These have evolved into Sufi shrines and are seen among cultural and religious landscape of India. The ritual of visiting any place of significance is called ziyarat; the most common example is a visit to Prophet Muhammad's (SAW) Masjid Nabawi and grave in Medina, Saudi Arabia.
A saint's tomb is a site of great veneration where blessings or baraka continue to reach the deceased holy person and are deemed (by some) to benefit visiting devotees and pilgrims. In order to show reverence to Sufi saints, kings and nobles provided large donations or waqf to preserve the tombs and renovate them architecturally. Over time, these donations, rituals, annual commemorations formed into an elaborate system of accepted norms. These forms of Sufi practise created an aura of spiritual and religious traditions around prescribed dates. Umayyad and Marwaniyad were strictly against visiting to these sacred places as they were afraid of consolidation of Sufi thoughts but from time of Hazrat Abu Hanifa and Hazrat Imam jaffar ul Sadiq these practices and rituals started with full spiritual devotion. Still the believers of hate, wars and divisive forces under influence of same Umayyad ideologies of hate denounce these visiting grave rituals.
