el zahir, borges and sufism

If you are interested in some of the intersections between Hispanic/Latin culture and Islam after the Reconquest, you might want to check out a recent entry at the Technology of the Heart blog: Sufi Themes in Jorge Luis Borges' Writing

thanksgiving from the islamic perspective

In contrast to my usual remember-the-Native-Americans type of Thanksgiving post I thought it would be nice to share Thanksgiving from the Islamic Perspective by Ibrahim Gamard which takes a glance at the concept of thanksgiving in the Quran and in Rumi's Masnavi.

spiritual message of the occupy movement

Technology of the Heart: Spiritual Message of the Occupy Movement | Driving out the Money Changers, Once Again Bangladeshi blogger Sadiq Alam shares an extended reflection on how multiple spiritual traditions connect to the Occupy Movement, with a special emphasis on the money-changers in the Temple.

from tarim to granada

h/t to www.caribbeanmuslims.com

Granada. In Muslim imagination the mere name conjures up images of a magnificent city. A place where science and culture thrived during Europe's dark ages. A place where the streets were lit at night and ornate fountains fed verdant gardens of exquisite beauty. Where a tolerant convivencia brought the Abrahamic faiths together in a most remarkable coexistence. Granada and its iconic Alhambra Palace represents Islam's Andalucian legacy in Europe.

Tarim. Nestled in Yemen's Hadhramaut valley, it is a city like no other. A place of spirituality and learning, tended to by the descendents of the Prophet Muhammad himself. From Java to East Africa and beyond, the scholars of Tarim led by their guides - the Habibs - have taken their tradition all over the world establishing a truly global spiritual community dedicated to living and celebrating the sacred.

Now the living tradition of Tarim and the glorious legacy of Granada meet for the first time. Habib Umar bin Hafiz travels to Spain, visiting Muslim communities in Madrid and Granada. Accompanied by journalist and commentator Fuad Nahdi and Muslims from the Spain, Yemen and the UK, From Tarim to Granada chronicles a remarkable journey.

This is the story of new communities and ancient legacies. Of enduring faith and the burden of history. Of renewing the connection between East and West. Of finding a new convivencia for our times.

From Tarim to Granada

rumi anniversary

Whirling Dervishes Celebrate Rumi Anniversary

sidney, ny wants local muslims to dig up their graves

A town in upstate New York is trying to force a local Muslim religious community to dig up a small cemetery on its property and never bury anyone there again because it says it's illegal. Part of the "problem" is that there are no laws in Sidney -- or New York state, for that matter -- covering cemeteries on private land -- religious cemeteries included. Plus, the town approved the cemetery in 2005.

The cemetery is part of the Osmanlı Nakş-ı'bendi Hakkani Dergahı led by Shaykh Abdul Kerim al-Kibrisi.

For more details about the facts of the case, you can check out: Tiny Upstate New York Town Wants Local Muslims to Dig Up Their Cemetery

For me the case raises a couple of different issues. Obviously on one level its just a basic (and all-too-frequent) example of Islamophobia. What makes this case especially frustrating is that Sufi groups like the above mentioned Naqshbandis are supposed to be among the "good Muslims" and yet they are still facing difficulties finding acceptance.

legion

I also caught the movie Legion at a midnight opening last week. The film had its interesting moments but overall it wasn't very well made and I definitely could have waited for it to appear in the bargain DVD bin at Blockbuster.

Legion is a dark and twisted Christmas card on film. The premise: God has lost faith in humanity so He orders the angelic hosts to bring on the apocalypse. We see darkness, swarms of insects and other phenomena, but mostly we see angels possess other human beings (e.g. the foul-mouthed, wall-crawling old lady prominently featured in the commercials).

God has created a special child who will possibly be born to a pregnant waitress in a diner and could somehow oppose and counter-act the apocalypse. But then in a spectacular example of logic, He also orders the archangel Michael to kill this self-same child before it is born.

The interesting thing is that Michael ends up being almost a perfect inversion of the Islamic concept of the devil by refusing this command. At one point he even announces that when God made mankind he was the first angel to bow down to the the crowning glory of God's creation (as opposed to Iblis in the Quran who refuses to bow down to Adam). And to add another level to the inversion, just as al-Hallaj suggested that the commandment to bow was more a test of the purity of the devil's monotheism than a straightforward order, in Legion, the commandment to bring on the apocalypse was really a test of compassion (which Michael passes) by holding on to his faith in humanity.

see also:
the devil and al-hallaj

Unfortunately, this one interesting aspect is outweighed by the film's various flaws including: 1) There is way too much violence given that the film is ultimately a fable on compassion. 2) Unlike the film The Prophecy which was able to portray angels with a dark side with the right amount of tension, most of the "angels" in Legion just appear creepy and demonic. 3) More specifically, the angel-possessed crowds basically made Legion reminiscent of a zombie movie. But then the massive crowds clearly could have overwhelmed the heroes in the dinner and it isn't plausible that our heroes would last as long as they do.

"i'm both muslim and christian" (part 3)

We've mentioned (the former Rev.) Ann Holmes Redding, the Episcopal priest who announced her conversion to Islam, before but here is a clip of her speaking in her own words.

The latest update in her story is that in April she has been officially defrocked by her bishop, so she is no longer an Episcopal priest. Also, she has co-authored the recently published book: "Out of Darkness Into Light: Spiritual Guidance in the Quran with Reflections from Christian and Jewish Sources.". Her co-authors are Jamal Rahman, a "Muslim Sufi minister at Interfaith Community Church" and Kathleen Schmitt Elias, "a former nun, now a Sufi Jew".

"i'm both muslim and christian" (part two)
"i'm both muslim and christian"

qawwali kissing flamenco

for more of this amazing fusion and synthesis, you might want to check out the Sologak blog: Sufi Chant: Qawali & Flamenco

mevlevis in miami

I finally went to my first local Mevlevi gathering. So far I think that it will be good for me on multiple levels. One of the many interesting things about the group is that most of the participants are Latino and almost everyone is Spanish-speaking. I grew up going to a Spanish/English bilingual church and it was interesting to "be religious/spiritual" in Spanish again. It was sort of a spiritual homecoming of sorts.

sufi rap

The Naqshbandi-Haqqani media library gives this clip the title of African Salawat / Rap / Hadrah I've been to the Burton masjid before for other activities (Eid prayer, dhikr) but apparently I missed hip-hop night.

See also sufi breakdancing.

speaking of love...

and Rumi... I just found out about a local group of Mevlevis and will possibly start attending some of their gatherings. At this point I'm still a little cautious about them and I hope they are more traditional than New Age-y (e.g. see Why Gurdjieff's "Fourth Way" Teachings are not Compatible with the Mevlevi Sufi by Ibrahim Gamard). We'll see how things go.

more room for rumi

Tonight I plan to go to a Rumi/whirling dervish event analagous to one I went to several months ago where I met a buddhist sufi. Should be interesting.

sarah silverman on kabbalah

I sometimes wonder if the practice of Sufism will wind up like the practice of kabbalah and become a Islamic-but-not-Muslim celebrity-ridden New Age fad (audhu billah) Let's hope not.

dhikr and my "inner taliban"

So I "went to dhikr" yesterday. I use quotes because in reality dhikr should be part of the basic punctuation of Muslim life so the idea of going to a specific location where dhikr can occur ir arguably rather odd. More specifically, I went to a gathering of the Shadhili tariqat [2] for group dhikr. The people were nice but I had to wrestle a bit with my "inner Taliban" since the people there were into "Sufism" but I wasn't sure if they were ready to say that they were "Muslim" or not. If I continue with them its just going to be something I'm going to have to work on somehow.

Coincidentally, I also discovered the following short film yesterday called Ms. Judgements. The people at dhikr were dressed like "gypsies" so I guess I'd identify most with the person right after:

goatmilk: rumi and sufism

I've linked to Wajahat Ali's blog before but I haven't checked him out in a while. It turns out I've missed a lot of good stuff. Here is an interview between Wajahat Ali and Islamic scholar Seyyid Hossein Nasr (who is also part of the Perennialist tradition we've discussed before here on Planet Grenada).

RUMI AND SUFISM: Examining Islam’s Spiritual Science in the Modern Age

ken wilber

So I'm in the middle of reading The Essential Ken Wilber: An Introductory Reader. Wilber's an interesting guy. He's a perennialist in the sense that he attempts to bring together a number of different religious, mystical and psychological systems into a single integrated structure. He seems most familiar with Buddhism and Hinduism and doesn't really do much to actively incorporate Islam into his work. But the brother over at Inspirations and Creative Thoughts has a couple of interesting posts which emphasize some of those connections anyway.

Inspirations and Creative Thoughts: Integral mysticism in the postmodern world | Integral Spirituality and also I AMness | Integral vision of Ken Wilber and Sufism

See also:
Integral Naked on YouTube

Planet Grenada:
more on perennialism
perennialism and traditionalism

cheikh lo

I'm going to have to check him out the next time I go to a CD store. Muslically, he performs African music tinged with Cuban sounds. Spiritually, he is a member of the Senegalese Sufi order known as Baye Fall Sufi (sometiems called "Muslim Rastas").

Myspace: Cheikh Lo
catching up

the devil and al-hallaj

So I recently finished reading Philp Pullman's His Dark Materials trilogy. It is a kind of an anti-Narnia series where the heroes gather a multiverse-wide army to fight against the Judeo-Christian God, typically referred to as the Authority. Given the theme, I would have expected that that film The Golden Compass (based on the first book) would have caused more of a scandal than it did. In any case, the books got me thinking of other examples (both historical and fictional) of how perspectives on God or the Devil are sometimes dramatically inverted.

One example of such an inversion in an Islamic framework can be connected to a question I've reflected on from even before the time I became Muslim: If Islam is such a radical monotheism, then why would Iblis (the Devil) get in trouble for refusing to bow down to something other than God? (For those that don't know, in the Quran the Devil "falls" when he refused to bow down to Adam)

The Sufi Mansur al-Hallaj must have had a similar question, and in a chapter of his metaphysical treatise The Tawasin entitled Before Endless Time and Equivocation he gives a rather bold answer in the form of an imaginary dialogue between Moses and the Devil:

Musa met Iblis on the slope of Sinai and said to him: ‘Oh Iblis, what prevented you from prostrating?’

He said: ‘That which prevented me was my declaration of a Unique Beloved, and if I had prostrated I would have become like you, because you were only called upon once to ‘look at the mountain’ and you looked. As for me, I was called upon a thousand times to prostrate myself to Adam and I did not prostrate myself because I stood by the Intention of my Declaration.

Sayedina Musa said: ‘You abandoned a Command?’

Iblis said: ‘It was a test. Not a command.’

Sayedina Musa said: ‘Without sin? But your face was deformed.’

Iblis replied: ‘Oh Musa, that is but the ambiguity of appearances, while the spiritual state does not rely on it and does not change. Gnosis remains true even as it was at the beginning and does not change even if the individual changes.’

[...]

If He punishes me with His fire for all of eternity I would not prostrate myself before anyone, and I would not abase myself before any person or body because I do not recognize any opposite with Him! My Declaration is that of the Sincere and I am one of those sincere in love.'

So in Al-Hallaj's mind the Devil almost becomes an almost saintly figure, not unlike the historical Sufi, rabia al-adawiyya who famously expressed her love for God apart from fear of Hell or desire for paradise. To be honest, I find Al-Hallaj's view somewhat compelling. Don't get me wrong, I'm not trying to defend some kind of Islamic form of Satanism. But I do think that Islam's radical monotheism does imply that the Devil is "on the payroll" so to speak. The Devil's act of disobedience was only apparent and ultimately he serves some valuable function as a part of the divine plan.

sufi mujahideen

Yet another post in the continuing "muslim art of war" series. Here is an article on Sufi Mujahideen:

More often than not, the term "Sufi" invokes images of twirling Dervishes lost in ecstasy, strange people who engage in exotic practices that seem antithetical to Islamic legal traditions, or apolitical mystics fixated in meditation. In addition to the misconception that Sufism is inherently heterodox, perhaps the greatest misconception is that it is passive and apathetic towards Jihad. In reality, nothing could be further from the truth.

First and foremost, it is necessary to establish the orthodoxy of Sufism by pointing out the sheer number of eminent scholars who have been Sufi.

Amongst the Hanafi Ulema, we have ‘Ali Qari (d. 1606)1, ‘Abd al-Ghaffar Nabulsi (1641-1733)2, Shaykh Ahmad Sirhindi (1564-1624), and Shah Waliullah (1702-1763).

From the Malikis, the following Ulema were Sufi: Ibn ‘Ata’ Illah al-Iskandari (d. 1309)3 and Ibn ‘Ajiba (1747-1809)4.

The Hanbalis had ‘Abd al-Rahman ibn Jawzi (1114-1201)5, ‘Abd al-Karim Jili (1365-1428) who was the great-grandson of ‘Abd al-Qadir al-Jilani 6, and Ibn Rajab7. Mohiyuddin Ibn Arabi was of the Dhahiri madhab.

The Shafi’i madhab too, had a plethora of Sufis as some of its most prestigious scholars:
Abul Qasim al-Junayd (d. 910)8, Hakim Tirmidhi (d. 320)9, Abu ‘Ali Daqqaq (d. AH 405)10, Abu ‘Abd al-Rahman Sulami (936 – 1021)11 , Imam Ghazzali (1058 -1111)12, ‘Abd al-Wahhab Sha’rani (1493- 1565)13, Abul Qasim Qushayri (986 – 1072)14, Imam ‘Izz ibn ‘Abd al-Salam (1181-1262) ( In addition to his outstanding works in Islamic law, he is also known for his harshness with Muslim rulers who did not fight against the Crusaders vigorously)15, Imam Nawawi (1233 – 1277)16, and Imam Suyuti (1445 – 1505)17.

It should also be noted that even Muhammad Haya al-Sindi, the hadith teacher of Muhammad ibn ‘Abd al-Wahhab who introduced him to the works of Ibn Taymeeyah*(There is much debate over whether or not Ibn Taymeeyah was a Sufi of the Qadiri order), was from the Naqshbandi tariqa. Interestingly enough, the great Indian scholar and Sufi, Shah Waliullah Dilhavi, was a student of another great Sufi scholar, Ibrahim al-Kurrani, who happened to also be the teacher of Muhammad Haya al-Sindi and Shaykh Yusuf who later lead a jihad against the Dutch in Indonesia.18 Aside from the select few of Sufi scholars that were briefly mentioned above, there are countless others who have not been mentioned. Although it does not give the subject justice, it should be clear that the roots of Sufism have always had its roots firmly entrenched in orthodoxy.

The second greatest misconception that people, including non-Muslims, have of Sufism is that it is flaccid in participating in issues pertaining to social justice and engaging in Jihad. History is a testament that not only is Sufism not opposed to Jihad, but rather, Sufis have been amongst the foremost leaders of Jihad.

Even the early Sufis were known for their fervent desire for engaging Jihad and seeking martyrdom. For example, Ibrahim ibn Adham (d. 778), was an early Sufi ascetic who was born into a life luxury which he abandoned in order to study the Sacred Sciences and later fought in jihad against the Byzantines.19 In fact, the very roots of the Sufi zawiya, a type of lodge, has its roots in the ribat. The ribat is a type of fortress that was often built along the ever expanding Islamic frontier. At these fortresses, Sufi shuyookh adapted their teachings of outward jihad in order to teach their disciples the science of inner jihad.20 2

During the Crusades, Sufis also participated in popular resistance against the Franks. The Battle of Mansura in Egypt included participants of the likes of Sheikh Abu Hassan ash-Shadhili, Sheikh Ibrahim Dessouki, and Sheikh al-Qannawwi. When Sultan Al Kamel of Egypt began negotiating with the Franks during the Fourth Crusade, Mohiyuddin Ibn Arabi scolded him by saying "You have no pride and Islam will not recognize the likes of you. Stand up and fight or we shall fight you as we fight them."

Even Imam Ghazzali castigated the Mameluke Sultans for failing to carry on the fight by giving them a similarly pernicious warning: "Either take up your sword for the sake of Allah and the rescue of your brothers in Islam, or step down from the leadership of Muslims so their rights can be championed by other than you."21 Egyptian resistance during the Seventh Crusade was lead by Sheikh Ahmad al-Badawi of the Rifa’i tariqa.22

Shaykh Najm al-Din Kubra, the founder of the Kubrawiya tariqa, died in the defense of Khwarazm from the Mongol hordes. Even from within the Ottoman Empire, Sufis mobilized the masses in jihad, often lead rebellions against the rulers, assisted in the accession of the Sultan, and some even served as chaplains to the warrior class known as the Janissaries.23

During the era of colonialism, Sufis lead resistance movements across the Ummah against imperialism and its purveyors. In the Caucasus, the Russians faced stiff resistance coming primarily from the Naqshbandi and Qadiri tariqas. Mulla Muhammad al-Ghazi al-Kamrawi fought against the Russians when Russia declared itself the protector for the Christians in Khurjistan and annexed portions of Safavid Persia in 1800.

Mulla Muhammad was the Sheikh of the Naqshbandi tariqa and hundreds of thousands of his murids fought against the Russians until he died. Leadership was then transferred to Al-Amir Hamza al-Khanzaji but within a year, he was martyred as well. The famous Imam Shamil al-Dagestani then became the Amir of the jihad and fought the Russians for twenty-seven consecutive years.24 Interestingly enough, Imam Shamil met Sheikh Abd al- Qadir al-Jaza’iri, another Sufi who was fighting over 3,000 miles away, in 1828 while on Hajj where they exchanged information about guerilla warfare.25 After his surrender, rebellions were carried on by the murids of the Qadiri order. In 1864, the Russians killed over 4,000 Qadiri murids alone along with many other innocent civilians. The Naqshbandis and Qadiris joined forces and rebelled in 1865, 1877, 1878 and all throughout the 1890s. During the Soviet Revolution, the Muslims were lead by Shaykh Uzun Haji. Stalin ultimately dealt with the "Chechen problem" by forcibly relocating the entire population into concentration camps.26

In the Indian subcontinent, Sufis and Sufi orders played a considerable role in active military and intellectual resistance against the British. The Sufis participated in resistance prior to the famous Mutiny of 1857 when the followers of Shah Waliullah, under the leadership of his son Shah ‘Abd al’Aziz (1746-1824) began initiating Jihad. In a fatwa Shah ‘Abd al’Aziz proclaimed India to be Dar al-Harb. He declared jihad, stating "Our country has been enslaved. To struggle for independence and put an end to the slavery is our duty." 27 He was succeeded in his struggles by Sayyid Ahmad Barelwi (1786-1831) who founded the Tariqa-i Muhammadi and was eventually defeated by the Sikhs of Punjab.28 Both Sufi and non-Sufi scholars alike participated actively in the Mutiny of 1857. When the rebellion was finally extinguished, over 50,000 Ulema were dead.29 After the failure of the Mutiny of 1857, resistance to colonialism by the Ulema re-invented itself in the form of the Deoband movement which established a plethora of 3 maddrassehs all across India that taught the sacred sciences derived from the Qur’an, hadith, law, along with logic, kalam, science, and Sufism of the Chisti order.30 The Tableegi Jamaat grew out of the Deobandi movement through Maulana Muhammad Ilyas Khandelwi who was also a member of the Chisti order through the Sabiri branch. The focus of this movement was a return to the correct understanding of Islam based on the Quran and hadith, adhering to the injunctions of the Shariah, with an astute focus on worship.31

Even in Indonesia, the Qadiri order provided leadership in the already widespread resistance to Dutch imperialism in the 1840s and 1850s.32 By far, one of the most act areas of Sufi resistance occurred in Africa. Resistance by Sufis against imperialism began almost as soon as Europeans endeavored at colonizing the Muslim lands.

In Morocco, the Shadhili tariqa was the forefront opponent of the Portuguese in the 15th century, the most notable of the Sufis being al-Jazuli.33 Shaykh ‘Uthman Dan Fodio (1754 – 1817) was a Maliki scholar of the Qadiri order who vigorously spoke out against the innovations that had become dominant in his time, particularly the mixing of Islamic and pagan beliefs. He eventually performed hegira, established an Islamic state, and engaged in jihad to unite the region under the Shariah.34
Al-Hajj ‘Umar Tal was a Tijani sheikh from northern Senegal who fought jihad against both the French and pagans of Guinea, Senegal, and Mali. After performing his second pilgrimage, he traveled across various cities in Africa starting in Cairo and eventually coming to Sokoto, Nigeria, where he studied with Muhammad Bello, the son of Shaykh ‘Uthman Dan Fodio, in the field of military sciences and administration. Upon his return to his homeland, he fought mainly against the pagans of Karta and Segu. ‘Umar was a staunch advocate of the Shariah and after one victory against the polytheists, he destroyed the idols of the pagans with his own hands using an iron mace.35 Al-Hajj Muhammad al- Ahrash from Morocco, a Darqawi Sufi, organized a group comprised of Tunisians and Moroccans in 1799 to fight against the French during their invasion of Egypt. 36 Sayyid Muhammad ‘Abdullah al-Somali (1864-1920) was a Shafi’i scholar and member of the Salihiyya tariqa, which he utilized effectively as a military force for over twenty years against the British and Italians in Somalia. He once said in a speech "Unbelieving men of religion have assaulted our country from their remote homelands. They wish to corrupt our religion, to force us to accept Christianity, supported by the armed force of their governments, their weapons, their numbers. You have you’re your faith in God, your arms and your determination. Do not be frightened by their soldiers or armies: God is mightier than they . . ." 37 Perhaps one of the most famous Sufi mujahideen was ‘Abd al- Qadir al-Jaza’iri (1807-1883), was elected an Amir at the age of twenty-five and personally lead the mujahideen against the French invasion of Algeria in 1830. He was part of the Qadiri order and authored "al-Mawaqif" [Standpoints], which is a threevolume Sufi manual.38 Ma’ al-‘Aynayn al-Qalqami (1831-1910) of Mauritania was also a Qadiri Sufi who made a personal alliance with the Sharifian dynasty of Morocco to engage in jihad against the French which resulted in the death of several of his sons.39 In Libya, members of the Sanusi tariqa lead a coalition against the French and Italians.40

In the Middle East, with the Ottoman Empire in disarray, several prominent Sufi scholars carried the banner of Jihad against European occupation. ‘Ali al-Daqar (1877 – 1943) was a Shafi’i scholar and sheikh of the Tijani Tariqa who founded al-Jami’iyya al- Ghurra’, an academy of more than eleven separate schools of the sacred sciences. Along with Badr al-Din al-Hasani, he traveled the Syrian countryside during the French 4 occupation and instructed the people of the villages of the obligatory nature of jihad against the imperialists.41 Hashim al-Khatib (1890 – 1958) was a Shafi’i scholar of the Qadiri tariqa also urged the Muslims to wage jihad against the French.42 Muhammad Sa’id Burhani was a Hanafi scholar and Sufi of the Naqshbandi order who fought against the French during their occupation of Syria that began in 1920.43

Sufi resistance has not withered away and is still active in many parts of the Ummah. For example, during the Soviet invasion of Afghanistan, Sufi tariqas played a pivotal role in evicting the Communists. Many prominent leaders of the resistance were Sufis such as Sayyid Ahmad Gailani, the head of the Qadiri order. He once held the position of Chief of Justice amongst the mujahideen. Two previous presidents of Afghanistan, Sebghatullah Mojaddedi and Burhanuddin Rabbani, are of the Naqshbandi
order.44

The founder and the leader of the Taliban, Mullah Mohammad Omar, is allegedly a Naqshbandi as well. Even today, in Iraq a resistance group was recently formed in April 2005 known as the "Jihad Sufi Squadrons of Shaykh ‘Abd al-Qadir al-Gilani" in order to fight against the American occupation.45 It should be self evident by now that Sufis are not passive, apolitical mystics but have often formed the core intellectual and military elite in propagating Islamic revivals all across the Ummah. The article should not be misconstrued as being a comprehensive study of the role that Sufis have played in daw’ah, the revival of the sacred sciences, and jihad, but rather, it is intended to be merely a brief introduction to a voluminous study.

May Allah (swt) raise up a leader from amongst us who will fight the fitnah of our day and unite our Ummah. Ameen.

(article with references available here)