Sufism and Popular Islam

1. Sufism and Popular Islam

2. Near Eastern Tradition: Christian desert ascetics & monks of Syria Late Antique Cult of Saints: saints as ‘the Friends of God’ Gnostic Tradition: salvational knowledge to escape prison of material world and reunite with God Islamic Tradition: Quranic notion of ‘awliya’ Allah’ – ‘the Friends of God’ Quranic notion of God as ‘Light of all Lights’ Quranic notion that “all vanishes but the face of God most high” Origins of Sufism in the Near East Sufism is at once a continuity of Near Eastern tradition and totally indigenous to Islam

3. Zuhd/Asceticism An early Islamic ideal of piety • Companions like Salman al-Farisi • Books of Zuhd are one of earliest genres of writing = collections of stories about how people’s piety involved extremely abstemious living, drawn from stories Biblical lore, the life of Muhammad and the lives of early pious Muslim… ex. never laughing, having total trust in God to the point of not taking provisions on travel • Ex. Kitab al-zuhd of Ibn al-Mubarak (d. 797) • Al-awliya’ = the Friends of God: beloved in society ex. Ghulam Khalil (d. 888)

4. Sufism as Theosophical Tradition • Mid 800’s – appearance of Gnostic themes in Sufism: a model of emanation and return • Salvational Knowledge – Ma’rifa معرفة • 3 tiers of society: the masses, the religiously devout, and the Gnostics (‘arif / عارف)… Quran? • Goal is constant awareness of God, realization that God is the only Truth, only Good  Fana’ ((فناء • ‘Sober’ (later ‘Orthodox) Sufis: • Prominent in Baghdad and Iran: ex. Junayd (d. 910), al-Sarraj (d. 988), al-Qushayri (d. 1072) • Attempt to Portray Sufism as Thoroughly ‘Islamic’: early Islamic heroes like Ibn Hanbal are portrayed as Sufis and Gnostics • ‘Ecstatic’ (unorthodox) Sufis: • Exemplified by Mansur al-Hallaj (d. 922): ‘I am God/the Truth!’ and al-Bistami (d. 874) ‘Most glorious am I!’

5. Sufism as Theosophical Tradition Mainstream Acceptance/Gnosis and Light: • Abu Hamid al-Ghazali (d.1111): God is ‘Light of all Lights’ – Gnostic model • Al-Suhrawardi (d. 1191): the emanation of lights from the True Light • Jalal al-Din Rumi (d. 1273): the cry of the reed-flute… Ibn ‘Arabi (d. 1240) Sufi Cosmology & The Microcosmic Return: • Hadith of the Hidden Jewel • Unity of Existence: nothing is real except God; God reveals Himself in creation (tajalli) • The Muhammadan Reality / Qutb (axis): ‘Muhammad’ is the perfect reflection of God

6. Ibn Arabi’s Cosmology and Controversy from 13th cent. - Today Detractors: ex. Ibn Taymiyya (d. 1328), Wahhabi movement • He is a pantheist who leads people into heresy • His ideas are heretical innovations Supporters: • He is a saint who explained reality in the most profound way • His writings are not for the layman, but rather for the spiritual and scholarly elect.

7. The Sufi Path

8. Institutional Sufism • Develops in the 12th and 13th centuries • Tariqas: Sufi brotherhoods / paths • Shaykh / Pir: the spiritual guide • Murid: ‘seeker’ on the path • Silsila / Isnad: ‘chain’ of teaching back to the Prophet • Orders develop around prominent masters of the 12th and 13th centuries • Ex. ‘Abd al-Qadir al-Jilani (d. 1166) Qadiriyya (North Africa, West Africa, Egypt) • Ex. Abu al-Hasan al-Shadhili (d. 1258)  Shadhiliyya (N. Africa, Egypt) • Mu’in al-Din Chishti (d. 1236)  Chishtiyya (India)

9. Sufi Tariqa’s / Paths Differences in Practice: • Specific catechisms: wird’s • Specific devotional focus: ex. Khalwatiyya (big in Turkey, Balkans and Egypt) utilizes periods of seclusion Ecstatic vs. Reserved / ‘Islamic’ vs. Accretionist Social Associations: • Ex. Rifa’i’s catch snakes in Egypt • Bektashi order is the official order of the Ottoman Janissaries

10. Sufism as Popular Religion Sufi Lodges (khanqah, tekke, zawiya) as Important Social Centers from 13th century onward Popular Forms of Worship: ex. Sama’ (audition); ‘whirling dervishes’ Saints and Graves: • Ziyara: visiting the graves of local saints and descendents of the Prophet Muhammadan-Centered Worship: Ex. the Burdaof al-Busiri (d. 1295)

11. The Burda of al-Busiri • I transgressed the sunna of him (the Prophet) who passed the night in worship. • Until his feet complained of injury due to being swollen. • And he tied and folded, on account of hunger, around his stomach. • A stone beneath which is his delicate skin. • And high mountains of gold (tried to) tempt him. • Towards it, but he was (completely) disinclined due to his high courage. • His piety increased in spite of his need. • For verily need never prevails over the infallible. • How can the necessities of such a noble personality incline him towards this world. • For had it not been for him this world would not have come out of non existence. • Muhammad is the leader of both worlds and both creations (man and jinn). • And of both groups, Arabs and non Arabs. • Our Prophet, the one who commands (good), forbids (evil). There is non like unto him, more truthful than him in saying "No" or "Yes". • He is God’s most beloved, whose intercession is hoped for. • For every fear (and distress) that is going to come (on the day) of agony (and fears). • He called the people towards Allah, so those who cling to him… • Cling to a rope which will never break. • He transcends the prophets, physically and in (noble) character.

12. And they cannot come near his in knowledge and noble nature kindness. • They all obtained from the Messenger of God • (Like a) handful (of water) from the ocean or (a few) sips from continuous rains. • And they all stopped before him at their (assigned) limits. • (Either) of a point of knowledge or to gain one wisdom from (his) wisdom. • For he is the one with whom ended all outward and inward perfection. • And then the Creator of all creation chose him as (His) most beloved. • He has no equal in his magnificence. • The jewel of (excellence) in him is indivisible. • Discard what the Christians claim about their prophet • Then decide and say what you wish in praise of him (Muhammad). • And attribute towards his personality whatever you wish of excellence. • And attribute to his dignified status as mush greatness as you wish. • For verily excellence of the Messenger of Allah has no (limits) • Bounds, that a speaker might (be able to ) express with his mouth. • If his miracles were proportionate (according ) to his rank, in greatness,

13. ……. • And verily he is the best of all the creation of Allah. • Every miracle which all the prophets showed. • Verily they have been derived from his light. • For verily he is the sun of virtue (and ) the other prophets are its stars.

14. Prayer upon the Prophet • What does it mean when we say God prays upon the Prophet? • Prayer upon the Prophet as center of communal identification

15. Controversy over Popular Sufism Detractors: it is heretical innovation (bid’a) • Beliefs and New forms of worship never practiced by Muhammad and the Early Muslims • Open-Door for Religious Accretion • Antinomian: Sufis don’t follow the Shariah Supporters: Sufism is the flowering of the seed laid in the early community • Muslims are allowed to innovate to meet needs in worship • Extremists aren’t real Sufis/Shariah is essential to Sufism