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Noorah Al-Gailani MA n Al-Gailani, Noorah (2016) The Shrine of ʿAbd al-Qādir al-Jīlānī in Baghdad & the Shrine of ʿAbd al-ʿAzīz al-Jīlānī in ʿAqra: Mapping the multiple orientations of two Qādirī Sufi shrines in Iraq. PhD thesis. http://theses.gla.ac.uk/7663/ Copyright and moral rights for this thesis are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Glasgow Theses Service http://theses.gla.ac.uk/ [email protected] The Shrine of ʿAbd al-Qādir al-Jīlānī in Baghdad & the Shrine of ʿAbd al-ʿAz īz al-Jīlānī in ʿAqra: Mapping the multiple orientations of two Qādir ī Sufi shrines in Iraq Noorah Al-Gailani MA Submitted in fulfilment of the requirements for the Degree of PhD Theology and Religious Studies School of Critical Studies College of Arts University of Glasgow August 2016 © Noorah Al-Gailani, 2016 2 3 Abstract This thesis charts the stakeholder communities, physical environment and daily life of two little studied Qādiriyya Sufi shrines associated with Shaikh ʿAbd al-Qādir al-Jīlānī (1077 – 1165 AD), a 12 th century Ḥanbal ī Muslim theologian and the posthumous founder of one of the oldest Sufi orders in Islam. The first shrine is based in Baghdad and houses his burial chamber; and the second shrine, on the outskirts of the city of ‘Aqra in the Kurdish region of northern Iraq, is that of his son Shaikh ʿAbd al-ʿAz īz (died 1206 AD). The latter was also known for lecturing in Ḥanbal ī theology in the region, and venerated for this as well as his association with Shaikh ʿAbd al-Qādir. Driven by the research question “What shapes the identity orientations of these two Qādiriyya Sufi shrines in modern times?” the findings presented here are the result of field research carried out between November 2009 and February 2014. This field research revealed a complex context in which the two shrines existed and interacted, influenced by both Sufi and non-Sufi stakeholders who identified with and accessed these shrines to satisfy a variety of spiritual and practical needs, which in turn influenced the way each considered and viewed the two shrines from a number of orientations. These overlapping orientations include the Qādir ī Sufi entity and the resting place of its patron saint; the orthodox Sunn ī mosque with its muft ī-imams, who are employed by the Iraqi government;1 the local Sh īʿa community’s neighbourhood saint’s shrine and its destination for spiritual and practical aid; and the local provider of welfare to the poor of the city (soup kitchen, funeral parlour and electricity-generation amongst other services). The research findings also revealed a continuously changing and adapting Qādir ī Sufi scene not immune from the national and regional socio-religio-political environments in which the two shrines exist: a non-Sufi national political class vying to influence and manipulate these shrines for their own purposes; and powerful national sectarian factions jostling to do the same. The mixture of stakeholders using and associating with the two shrines were found to be influential shapers of these entities, both physically and spiritually. Through encountering and interacting with each other, most stakeholders contributed to maintaining and rejuvenating the two shrines, but some also sought to adapt and change them driven by their particular orientation’s perspective. 1 Muft ī is a theologian licensed by the government to give religious edicts, fatwas. 4 5 The Shrine of Shaikh ʿAbd al-Qādir al-Jīlānī, Baghdad. The Shrine of Shaikh ʿAbd al-ʿAzīz ibn ʿAbd al-Qādir al-Jīlānī, ʿAqra. 6 7 Contents Dedication …………………………………………………………………………..… 13 Acknowledgments …………………………………………………………………..... 15 Author’s Declaration ………………………………………………………………… 16 Ethical considerations and declaration of author’s personal interest ……………. 17 Transliterations, abbreviations, glossary and dating style ………………………... 19 - Transliteration system ……………………………………………………….. 19 - J īlānī family name spellings …………………………………………………. 20 - Other people’s names ………………………………………………………… 20 - Common Arabic words in English …………………………………………… 20 - Abbreviations ………………………………………………………………… 21 - Glossary ……………………………………………………………………… 22 - Dating style…………………………………………………………………… 24 Preface ………………………………………………………………………………… 25 - The locations and dates of the field-research ………………………………… 26 Introduction …………………………………………………………………………... 28 - The Conceptual Framework for this thesis…………………………………… 32 - Synopsis of thesis structure ………………………………………………….. 37 Chapter 1: Historical review of Shaikh ʿAbd al-Qādir al-Jīlānī, his son Shaikh ʿAbd al-ʿAz īz and the Q ādiriyya Sufi Order in Baghdad and in ʿAqra ………………………….. 38 - The aim of this chapter ……………………………………………………..... 38 - Introduction ………………………………………………………………….. 38 A. The True Personality of Shaikh ʿAbd al-Qādir …………………….………. 40 A.1 His books …………………………………………………….……. 43 A.2 His biographers ……………………………………………….…... 46 A.3 His significance ……………………………………………….…... 47 B. Shaikh ʿAbd al-ʿAz īz ibn Shaikh ʿAbd al-Qādir al-Jīlānī ……………….…. 52 8 C. The Q ādiriyya Sufi Order …………………………………………….……… 54 C.1 The Q ādiriyya Sufi Order in Iraq …………………………..……….. 56 C.2 The Q ādiriyya Sufi Order in Baghdad ……………………..………. 58 C.3 The Q ādiriyya Sufi Order in Kurdistan Iraq ……………….….……. 63 D. The Gailani Family of Baghdad …………………………………….……….. 64 E. Confirming the two J īlānī shrines’ Sufi status ………………………….……. 73 E.1 Werbner’s key analytical concepts of Sufi shrine-focused orders ….. 74 1- The “Sacred division of labour” ……………………….…….. 76 2- The “Sacred exchanges between places and persons” ……...... 81 3- The “Sacred region” ………………………………………...... 83 4- The “Sacred indexical events” ……………………………….. 86 E.2 Belief’s role in shaping the Sufi identities of the two Q ādir ī shrines 87 - Conclusion …………………………………………………………………….. 88 Chapter 2: Mapping the Shrine of Shaikh ʿAbd al-Qādir al-Jīlānī in Baghdad ………………... 90 - The aim of this chapter ……………………………………………………….... 90 - Sources and methodology ………………………………………………….…... 91 - How the shrine complex is managed ……………………………………….….. 94 A- A brief history of the shrine complex …………………………………….….. 96 B- The location of the shrine ………………………………………………….... 102 C- The spaces of the complex and the activities that take place in them …….… 107 C.1- The main entrances to the complex …………………………….…. 108 C.2- The three minarets ……………………………………………….... 111 C.3- The clock tower and its pigeon nests ……………………………... 114 C.4- The central court and its platforms ……………………………….. 115 C.5- The main shrine …………………………………………………… 117 C.6- The burial chamber of Shaikh ʿAbd al-Qādir and its suite of rooms 122 C.7- The Qur ʾāns Room ………………………………………………... 139 C.8- Other features of the double portico ………………………………. 140 C.9- The M ālik ī Mosque prayer hall (J) ………………………………... 142 C.10- The Ḥanaf ī Mosque prayer hall (I) ………………………………. 145 C.11- The Sh āfi ʿī mosque prayer hall (K) ……………………………… 152 C.12- Women’s new prayer hall (M) …………………………………... 153 C.13- The new function hall (L) ……………………………………….. 157 C.14- The shrine of Shaikh ʿAbd al-Jabb ār and Shaikh Ṣāli ḥ (B) ……... 159 9 C.15- Building area (N) – Gailani family burial rooms and Staff and followers’ accommodation ……………………………………………... 168 C.16- The Baqcha – Burial ground (Z) …………………………...……. 170 C.17- Funeral Parlour – Meghaisil (Y) ………………………………… 175 C.18- Accommodation for pilgrims (P) ………………………………... 178 C.19- Toilet and ablutions facilities (O) ……………………………….. 178 C.20- The new extension and its various public spaces and lodging quarters surrounding the central courtyard (F) ………………………………….. 179 C.21- The Q ādiriyya Library (G) ………………………………………. 182 C.22- Gailani family reception rooms (F closest to L) ………………… 192 C.23- The shrine’s local Q ādir ī dhikr circle’s takkia (H) ……………… 198 C.24- Kitchen for pilgrims and staff (E) …………………………….…. 199 C.25- Toilet and ablutions facility (O) by staff kitchen (E) area ………. 200 C.26- The new subterranean retail area (R) ………………………….… 201 C.27- Administrative offices of the Q ādir ī Waqf (S and U) …………... 202 C.28- The Soup Kitchen (T) …………………………………………… 205 C.29- Fenced green for sheep offerings (V) …………………………… 209 C.30- Comments on the epigraphy on site …………………………….. 209 C.31- Comment on the consequences of the expansion of the site ……. 210 D- The Shrine and its neighbourhood …………………………………………. 211 D.1- Takkiat al-Ṭayy ār ………………………………………………… 211 D.2- Takkiat Ābū-Khumra …………………………………………….. 213 D.3- Ḥusa īniyyat al-Aḥmad ī …………………………………………... 217 D.4- Al-Khul ānī Mosque ………………………………………………. 220 D.5- Al-Madrasa al-Qādiriyya (now an independent, non-Sufi, government- run religious educational institution) ………………………………….. 223 - Final remarks ………………………………………………………………… 224 Chapter 3: Mapping the Shrine of Shaikh ʿAbd al-ʿAz īz al-Jīlānī in ʿAqra – a preliminary investigation …………………………………………………………………………… 226 - The aims of this chapter ……………………………………………………… 226 - Sources and methodology ……………………………………………………. 226 - How the shrine complex is managed ………………………………………… 228 A- Location of the Shrine ……………………………………………………… 230 B- Buildings and spaces ……………………………………………………….. 232 10 B.1- Building (A) – Ablutions, electricity rooms, and
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