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Sufism: a New History of Islamic Mysticism

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Sufism: a New History of Islamic Mysticism SUFISM Susm A NEW HISTORY OF ISLAMIC MYSTICISM Alexander Knysh PRINCETON UNIVERSITY PRESS PRINCETON & OXFORD Copyright © 2017 by Princeton University Press Requests for permission to reproduce material from this work should be sent to Permissions, Princeton University Press Published by Princeton University Press, 41 William Street, Princeton, New Jersey 08540 In the United Kingdom: Princeton University Press, 6 Oxford Street, Woodstock, Oxfordshire OX20 1TR press.princeton.edu All Rights Reserved Library of Congress Cataloging-in-Publication Data Names: Knysh, Alexander D., author. Title: Susm : a new history of Islamic mysticism / Alexander Knysh. Description: Princeton ; Oxford : Princeton University Press, 2017. | Includes bibliographical references and index. Identiers: LCCN 2017016916 | ISBN 9780691139098 (hardcover : alk. paper) Subjects: LCSH: Susm—History. | Mysticism—Islam—History. Classication: LCC BP189 .K695 2017 | DDC 297.4--dc23 LC record available at https://lccn.loc.gov/2017016916 British Library Cataloging-in-Publication Data is available This book has been composed in Miller Printed on acid-free paper. ∞ Printed in the United States of America 10 9 8 7 6 5 4 3 2 1 To my ever-curious grandson Alexander Knysh Jr. CONTENTS List of Illustrations · ix Transliteration and Dates · xi Acknowledgments · xiii INTRODUCTION 1 CHAPTER 1 How and Why Susm Came to Be 15 CHAPTER 2 What’s in a Name? How Denitions of Susm Have Become a Site of Polemical Partis-Pris 35 CHAPTER 3 Discourses 62 CHAPTER 4 Susm in Comparison: The Common Ferment of Hellenism 124 CHAPTER 5 Practices, Ethos, Communities, and Leaders 137 CHAPTER 6 Susm’s Recent Trajectories: What Lies behind the Su-Sala Confrontation? 176 CONCLUSION 231 Abbreviations · 235 Notes · 237 Bibliography · 341 Index · 371 ILLUSTRATIONS AND DIAGRAMS 2.1. Su shrines and tombs in the district (raion) of Shamakhi in Azerbaijan (Shamaxı, Kələxana türbələri). 45 2.2. Tomb of an anonymous Su saint from Baghdad (Piribağdad, Pir-i-Bağdat) in the district of Shamakhi, Azerbaijan (Shamaxi, Göylər kəndi). 47 3.1. Opening of Ibn al-‘Arabī’s Fuṣūṣ al-ḥikam 88 3.2. Opening of Ṣadr al-Dīn al-Qūnawī’s Tafsīr al-Fātiḥah. 94 3.3. Shaykh Hisham Kabbani at the Fenton Lodge on February 21, 2016, Michigan. 112 5.1. A throng of Su disciples during an annual pilgrimage to the shrine of prophet Hud (Qur’an sura 11) in Hadramawt, June 18, 2013. 150 6.1. Mawlawi dervishes dancing at Konya, Turkey, summer 2010. 179 6.2. Said-Afandi of Chirkey (al-Chirkavi), head of the Mahmudiyya- Shadhiliyya Su brotherhood in Daghestan. 188 6.3. Diagram of Daghestan. 199 6.4. Diagram of Hadramawt. 213 6.5. The Seven Domes of the town of ‘Inat in Hadramawt, Yemen. 214 6.6. Habib ‘Umar bin Hadh (Haz) of the Abu Bakr b. Salim family of the sada in Hadramawt, Yemen. 217 TRANSLITERATION AND DATES THE AUTHOR has used a simplied transliteration of Arabic, Persian, and Turkish names and terms that makes no distinction between emphatic and nonemphatic consonants (usually conveyed in specialized academic books by Latin letters with dots underneath). Macrons (short stroke marks above Latin vowels) to dierentiate between the long and short vowels of the Arabic alphabet have not been used either. The Arabic letter ‘ayn is conveyed by a single quotation mark (‘). The Arabic hamza in the middle or at the end of a word is marked by a closing quotation mark (’). The simplied transliteration was adopted by the author to facilitate the reception of the book by the reader with no prior knowledge of academic transcription conventions. Some exceptions apart, the author has adhered to the spelling of Muslim names and terms that is current in the Englishspeaking media. The dates are given according to the Common Era calendar (henceforth CE) preceded by the Muslim, Hijra(h), calendar equivalents. ACKNOWLEDGMENTS THIS BOOK owes its existence to the support of several academic institutions as well as the suggestions, insights, and help of the author’s friends and colleagues. First, I am deeply indebted to the Helsinki Collegium for Advanced Studies whose administration kindly hosted me as a visiting fellow of the European Association of Institutes for Advanced Studies (EURIAS) in 2014–15. I am grateful to my colleagues at EURIAS for awarding me a generous research grant that allowed me to focus on my research for this book. Second, I would like to gratefully acknowledge the assistance and encouragement of my colleagues at the Saint Petersburg State University, especially the Rector’s oce and the leadership of the Oriental Faculty (Vostochnyi fakul’tet) whose commitment to advancing Islamic studies deserves the highest praise. Third, I thank the administrators of the University of Michigan for facilitating the completion of my book by granting me an academic leave in the fall of 2016. As far as individuals are concerned, I would like to extend my heartfelt thanks to Fred Appel, my editor at Princeton University Press, for his patient and benevolent guidance and encouragement. Had it not been for him, this book would have never seen the light of the day. I would also like to thank the anonymous reviewers of the manuscript of my book for their judicious and constructive analysis of its content and helpful suggestions for its improvement. My special thanks goes to Mrs. Evyn Kropf of the Hatcher Graduate Library of the University of Michigan for her help with identifying and copying the manuscript pages that were used as illustrations for my book. Last but not least, I am grateful to my wife Anna Knysh for her creative contributions to my thinking about Susm, Islam, and religion in general. In particular, I cannot thank her enough for her assistance with the index, tables, and illustrations as well as her intellectual companionship throughout our married life. I dedicate this book to the youngest male member of our family, Alexander Knysh Jr. (better known as “Sashul’ka”). As the author, I bear full responsibility for any factual or printing errors that may have crept into my text. For permission to quote material in my epigraphs, I gratefully acknowledge the following publishers: Reassembling the Social: An Introduction to Actor-Network Theory by Bruno Latour (2007), Oxford University Press; Holy Terrors: Thinking about Religion after September 11, Second Edition by Bruce Lincoln (2006), The University of Chicago Press; Globalized Islam: The Search for a New Ummah by Oliver Roy (2004), Columbia University Press and C. Hurst & Co., Ltd. SUFISM Introduction How else can any past, which by denition comprises events, processes, structures, and so forth, considered to be no longer perceivable, be represented in either consciousness or discourse except in an “imaginary” way? HAYDEN WHITE, THE CONTENT OF THE FORM THIS BOOK IS ABOUT SUFISM, the ascetic-mystical stream in Islam that emerged at the very early stage of this religion’s development and that subsequently took a wide variety of devotional, doctrinal, artistic, and institutional forms. Susm’s internal diversity has produced an equally wide variety of its assessments by both insiders and outsiders. They range from soberly detached and critical to empathetically enthusiastic and apologetic. Our study of the phenomenon of Susm itself and its conceptualizations by various actors with vastly dierent intellectual and devotional agendas will reveal a great deal not just about Susm but also about human beings’ religious imagination more generally. What lies beyond this imagination does not concern us here. We leave it to believers, philosophers, and theologians to explore and appreciate. Our task is to examine how Susm has been imagined and, in the case of insiders, practiced based on this imagination, by various parties and actors since its inception up to the present. Our approach to the subject is inspired, in part, by Hayden White’s (b. 1928) aforementioned statement about history as a product of imagining and emplotment1 of facts and gures. The continual imagining and emplotting of the historical vicissitudes of the ascetic-mystical movement in Islam by insiders and outsiders allow us to discover ever-new nuances and aspects pertaining to it. The process of imagining and emplotting is also revealing of the changing cultural, societal, and aesthetic assumptions current in the societies whose members seek to conceptualize and explain the phenomenon of Susm and the actions and statements of its followers. Excluding or delegitimizing one party to this collective act of imagining (for example, academic and nonacademic Orientalists, non-Muslim anthropologists of Muslim societies, or the Muslim fundamentalists/Salas2) in favor of the other inevitably impoverishes our understanding of Susm and Islam generally.3 Moreover, as will be shown, in describing the ascetic-mystical stream in Islam, dierent actors with dierent intellectual backgrounds and sometimes incompatible methodologies and goals feed o each other’s discourses, thus creating epistemological bricolages that are as fanciful and illuminating as they are puzzling or occasionally incredible.4 As some postmodernist5 critics of history writing have claimed, cogently, “history is always history for someone, and that someone cannot be the past itself, for the past does not have a self.”6 Like all historians, historians of Susm are not neutral observers: they always “take a stand within the world, [are] occupied with it, fascinated by it, overjoyed or horried by it.”7 Prompted by their all-too-human (and humane) “care”8 for the world, historians of Susm “transform into ultimately imagined narratives a list of past events that would otherwise be only a collection of singular statements and/or a chronicle.”9 In other words, like all historians, students of Susm are on a mission of emplotting disparate events and statements related to the object of their concern in order to convey their personal understanding of it, on the one hand, and perhaps also to teach us a certain moral-ethical lesson, on the other.
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