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THE SUFI INFLUENCE

In almost every month there was a rite to perform, and certain months and days met prohibition on celebration of every kind. It should be noted that the Sufi cult, brought to India through Chistiya and Qadiriya Tareeqas (Routes of religious thinking), had enormous influence on Memons right from the day of their conversion in Thatta, Sindh; the conversion as well as the exodus to Cutch were led by Sufi Imams, who later attained the status of Wali (Auliya – an exalted soul) and came to be revered as living souls (Zinda Wali). The rites, therefore, show great leanings to their teachings and performances. Visiting the shrines (Dargha) where their qabrs are situate and attending the annual festivals (Urs) held there were believed to bring prosperity and relief. Vows were made to offer donations, to spend upto 40 days at the shrine – Chehlam- (taking only the water available there and the food offered by devotees as charity), to make animal sacrifice ( a black goat or a black rooster), to feed a stated number of mendicants and poor (usually seven) etc.,  for obtaining relief from disease, business failure or other casualties. An interesting vow was to roll the child at the Auliya’s feet if the daughter or daughter-in-law would bear and safely deliver a child, particularly if there was undue delay in conception. 

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Such beliefs, totally rejected by the followers of the Wahhabi system, was the result of three beliefs,

  • that the dead bodies of the individuals who had received special blessings of Allah like prophets, As’habees, great evangelists and their companions who played a role to spread and sustain Islam, never perished;

  • even where they could have perished and Ruh taken custody by the Angel of Death, the Ruhani remained at the grave and was capable of hearing human voices and responding to them, in silence and

  • the Ruhani could make things happen either using their miracle-making powers, (Karamath, which the traditions related to the Wali claim to have been demonstrated in his lifetime) or by petitioning Allah on behalf of the devotee, if beyond his capability. 

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People on visit to Medina offer greetings (Salalms) at the graves of the Prophet (SA), the first two Khaleefas, and the multitude of Shaheeds and Sahabees. Do the inmates of those qabrs hear the voices of humans who salute them? If they do, as testified by various hadeeths, why should anyone deny that capability to the Auliyas. Moreover, Qabr Ziyarat, and bidding Salaam,  had the approbation of the Prophet (SA) himself. Viewed from these angles, the rites were held in high esteem and as rewarding. 

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Certain rituals also had Shiya influence on them, possibly because of living in close proximity with Ithna Ashri Boras, and Ismaili Khojas in Cutch and Mumbai, as a sort of inter-cultural influence. Apparently, there was little awareness of the fact that there was no such thing as Ruhani, and the concept of being live after death was woven around the Hadith that ‘martyrs do not die’ which only meant that the Ruh held in the Barzak, a corridor between the paradise and the hell, were still capable of listening to humans on earth. 
 

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