The hostility he encountered in the propagation of these new religious ideas after his return to Khorasan in 1052 and Sunnite fanaticism compelled him at last to flee, and after many wanderings he found a refuge in Yumgan (about 1060) in the mountains of Badakshan, where he spent as a hermit the last decades of his life, and gathered round him a considerable number of devoted adherents, who have handed down his doctrines to succeeding generations.
Badakshan proper is peopled by Tajiks, Turks and Arabs, who speak the Persian and Turki languages, and profess the orthodox doctrines of the Mahommedan law adopted by the Sunnite sect; while the mountainous districts are inhabited by Tajiks, professing the Shiite creed and speaking distinct dialects in different districts.
The Caucasian races (except the Gregorians), together with the Turks and Tatars, are Mussulmans of the Sunnite sect (2,021,300), and the Iranian races mostly Mussulmans of the Shiite sect (884, too).
Yet these two schools of Sufis were never quite similar; on Sunnite soil Sufiism could not openly impugn orthodox views, while in Persia it was saturated with Shiite heresy and the pantheism of the extreme devotees of 'Ali.
Although most fervent Shiites, they are on very good terms both with their Sunnite and with their Russian neighbours.
The crusading princes were well enough aware of the gulf which divided the caliph of Cairo from the Sunnite princes of Syria; and they sought by envoys to put themselves into connexion with him, hoping by his aid to gain Jerusalem (which was then ruled for the Turks by Sokman, the son of the amir Ortok).
Meanwhile the district of Khiva, previously subject to Bokhara, was made an independent khanate by Abdul-Gazi Bahadur Khan; and in the reign of Subhankuli, who ascended the throne in 1680, the political power of Bokhara was still further lessened, though it continued to enjoy the unbounded respect of the Sunnite Mahommedans.
The Shiite caliphs of Egypt were by this time the playthings of contending viziers, as the Sunnite caliphs of Bagdad had long been the puppets of Turkish sultans or amirs; and in 1164 Amalric I.
In the 10th century it suffered severely, being repeatedly pillaged in the wars of the Fatimite caliphs Al-Qaim and Abu Tahir Ismail el Mansur with the Sunnite leader Abu Yazid and the Zenata Berbers.
The Sunnite Turk was almost a greater enemy to his neighbor the Shiite than the formidable Muscovite, who had curtailed him of Rupture so large a section of his territory west of the Caspian.