The
Khalwatiyyah is a popular order of Sufism that is widespread throughout the
world. Sufism itself is one of the more popular
branches of Islam and has been for many centuries.
The Khalwatiyyah is important to understand because of its effects on
Islamic doctrine and its history within the overall Sufi movement.
History
As is
the case in the history of most religions, the origin of the Khalwatiyyah
Tariqah is still of some dispute. Most scholars believe
that Umar al-Khalwati, Muhammad b. Nur al-Balisi, or al-Shirwani was the founder of the brotherhood
dating back to the 13th or 14th century.[1]
It is believed this order came about roughly in the region of Persia and
became popular in Anotolia under the tutelage of al-Shirwani.[2] A distinct feature of the
Khalwatiyyah is that it was leaderless for much of its history, at least in
principle.
The
Khalwattiyah never organized a physical headquarters or came under the rule of
strict ideology.[3]
Through successive centuries the Khalwatiyyah grew and spread west.
New branches sprang from this growth including specific orders for
individual nations or regions. The Khalwatiyyah flourished in
Turkey during the Ottoman Empire in the 17th century.[4]
As Sufism grew, so did the Khalwatiyyah order.
This order branched out into other influential orders such as the
Kamaliyyah, Jamaliyyah, and the Bakhshiyyah, which still continue to this day.[5]
The Khalwatiyyah has become less influential in the past century because
it was essentially ordered void in 1925 by many Sufis.
However, surviving branches along with important teachings continue on.[6]
Much of what we know about the Khalwatiyyah is found in its doctrines
and teachings which is discussed in further detail below.
Key Figures
As
mentioned above, the founders of the Khalwatiyyah were principally Umar
al-Khalwatti and later al-Shirwani. Al-Shirwani
played an important role in taking the initial tribe and spreading its
influence across a large area. Al-Shirwani oversaw the branching
out of many new tribes of Khalwatiyyah across Africa and even Europe.[7]
In the 18th and 19th century Kamal al-Din al-Bakri
played a key role in spreading new branches to southern Asia and further East
in other Arab regions.[8]
Al-Bakri led the movement by adding to Sufi teachings and writing
hundreds of books.[9]
By the time of the 20th century, much of the influential
leaders were officials in local sects across the Muslim world.
The Khalwattiyah eventually broke down into an unorganized, individualistic
order with different local variants and sects.
Ideology
The Khalwattiyah do not differ greatly from the generality of Sufi
teachings. Overall, Sufism puts a greater emphasis on
mysticism and takes a more individual approach to spiritual righteousness.
There is less focus on legal scholars and authority figures.
The Khalwatiyyah value meditation, fasting, isolation, and other rituals
that are shunned by certain conservative branches of Islam.[10]
The word khalwa means to “retreat”, thus greater emphasis is placed upon
personal rebirth. The main goal is to be on a complete path
towards the prophet Muhammad. Some regional branches of
Khalwatiyyah follow a seven step process by which to become closer to Muhammad
while becoming spiritually pure.[11]
Type of Activism
There is not much evidence for the Khalwatiyyah being a terrorist
organization or deeply political at all. Much of the
Khalwatiyyah focus was on the individual and personal salvation rather than
conquest or political goals. Due to its openness to mysticism
and its liberal doctrine, Sufism became very popular based on its ideas and
wasn’t overtly violent or extremist compared to more reactionary or strict
sects. The Khalwatiyyah did protest on behalf of the
poor for better living conditions on occasion.
The Khalwatiyyah helped with protests in Egypt in the 1800’s against
British colonialism.[12]
Western influence in the region was growing and many orders felt
strongly in removing this influence permanently. Many similar tribes followed this pattern of
resistance across the Muslim world. The
Khalwatiyyah order was mostly a mainstream movement that lacked official
leaders but grew naturally from its popular appeal.
The movement appealed to the lower classes and the open minded alike.
Shah Waliullah
al-Dihlawai
Shah Waliullah al-Dihlawai was one of
the founders of neo-Sufism and played an integral role in the Sufi movement of
the 18th century. His upbringing and early
biography tell of a boy genius who was chosen for greatness.[13]
It is alleged that Shah Waliullah performed miracles, memorized entire
manuscripts, was fluent in several languages, and received direct revelations
all before the age of 20.[14]
He trained and mastered many subjects at various madrasas in Arabia and
began to form and teach his own opinions.
According to John Obert Voll,
Waliullah’s career “was a high point in the evolution of Islam that had been
set in motion by the rise of the Moghuls and the emergence of Naqshbandiyyah
revivalism, and on the other hand, his work provided the foundation for
virtually every major Muslim movement in India since that time.”[15] Waliullah was one of the most important
figures in the world of Islam and his impact can be felt in the reform movement
of the 18th century. As opposed to the seemingly more
liberal Sufis, Waliullah was a reactionary fundamentalist that wanted to
reconcile the differences of Islam.[16]
Waliullah rejected some of the more mystical aspects of Sufism and
focused more on the Qur’an and the Hadith. With this
view, he appealed to more conservative believers and preached a more legalistic
approach to Islam that centered around scholars.
Much of what Waliullah left behind
became the basis for future actions. He did not
himself organize a headquarters or any direct attempt to create a movement.
Waliullah’s focus was on his teachings and literary works.
After his death in 1762 his ideas were continued and put into action by
his followers.[17]
These followers interpreted many of his ideas militaristically and
became politically engaged.[18]
Waliullah turned the attention of Muslims back to the fundamental
foundations of Islam’s existence. The Qur’an and
the Hadith were the only real sources of knowledge and those who thought
otherwise were not true believers. This renewed
focus on the original documents was a sort of purification process for multiple
Islamic reform movements in the 18th century.
This led to schools and institutions of higher learning that focused
strictly on these documents. His beliefs are still practiced
today and have had a large impact on Islam as a whole.
[1]
F de. Jong, Khalwatiyyah, 2012, available from http://www.brillonline.nl/subscriber/entry?entry=islam_COM-0489>.
[2]
Philtar, Khalwatiyyah, 1999, available from http://www.philtar.ac.uk/encyclopedia/islam/sufi/khalwa.html.
[3]
Ibid.
[4]
Shems Friedlander, A Note on the Khalwatiyyah-Jarrahiyyah Order, available from
http://www.jerrahi.org/en/library/articles/note_khalwatiyyahjarrahiyyah_order.
[5]
Ibid.
[6]
Ibid.
[7]
Ibid.
[8]
Ibid.
[9]
Nikki R. Keddie, Scholars, Saints, and
Sufis (Los Angeles: University of California Press, 1972), 401.
[10]
Philtar, Khalwatiyyah.
[11]
Shems Friedlander, A Note on the Khalwatiyyah-Jarrahiyyah Order.
[12]
Frederick De Jong, Sufi Orders in Ottoman
and Post-Ottoman Egypt and the Middle East (Istanbul: Isis Press, 2000), 274.
[13]
Enterprise Team, Shah Wali Ullah, 2011, available from http://www.storyofpakistan.com/person.asp?perid=P064.
[14]
Ibid.
[15]
John Obert Voll, Continuity and Change in
the Modern World (Syracuse: Syracuse University Press, 1994), 58.
[16]
John Obert Voll, Continuity and Change in
the Modern, 59.
[17]
Enterprise Team, Shah Wali Ullah.
[18]
John Overt Voll, Continuity and Change in
the Modern, 61.
Annotated Bibliography
De Job,
Frederick. Sufi Orders in Ottoman and
Post- Ottoman Egypt and the Middle East (Istanbul, Turkey: Isis Press,
2000), 274.
Enterprise
Team. “Shah Wali Ullah [1703-1762].” Story
of Pakistan, 2011. February 18 2012. http://www.storyofpakistan.com/person.asp?perid=P064.
This source was important for the
upbringing and history of Waliullah. It
also talked about the impact and scope of his literary work as well as some of
his personal characteristics.
Friedlander,
Shems. “A Note on the Khalwatiyyah-Jarrahiyyah Order.” Halveti-Jerrahi Tariqah: Traditional Sufi Order. 19 February 2012. http://www.jerrahi.org/en/library/articles/note_khalwatiyyahjarrahiyyah_order.
This source examined many aspects of
the Khalwatiyyah including the history and some more modern ideas. This was helpful when discussing the growth
and ideas of the tribe.
Jong,
F.de.”Khalwatiyya.” Encyclopedia of
Islam, Second Edition. Edited by: P. Bearman; , Th. Bianquis; , C.E.
Bosworth; , E. van Donzel; and W.P. Heinrichs. Brill, 2012. Brill Online.
University of Utah. 06 February 2012 http://www.brillonline.nl/subscriber/entry?entry=islam_COM-0489>.
Keddie,
Nikki R. Scholars, Saints, and Sufis
(Los Angeles, California: University of California Press, 1972), 401.
PHILTAR,
University of Cumbria. “Khalwatiyyah.” Overview
of World Religion. 1999. University of Cumbria. 19 February 2012. http://www.philtar.ac.uk/encyclopedia/islam/sufi/khalwa.html.
This source was used for
some of the Khalwatiyyah doctrines and teachings. The history and background was also useful to
look at.
Voll, John
Obert. Continuity and Change in the
Modern World, Second Edition (Syracuse, New York: Syracuse University
Press, 1994), 58-61.
This source was used for
research on Waliullah. Much of his
history and background are focused upon in this book.
