JOURNAL OF ISLAMIC STUDIES JOURNAL OF ISLAMIC STUDIES

EDITOR VOLUME 12 NUMBER 2 MAY 2001

DR FARHAN AHMAO NIZAMI Magdalen College, Oxford CONTENTS

CONSULTANT EDITORS ARTICLES

PROFESSOR /.AIAK ISHAQ ANSARI PROFESSOR ALI A MAZRUI liiirni.Hnni.il IsI.uiiK University) Islamabad State University of New York, The Kemembrance of the Prophet in Suhrawardt's 'Awàrif Binghamton al-Ma'àrif DR MOHAMMAD AONAN AL-BAKHIT Qamar-ul Huda 129 Al al l'.ui University, Amman PROFESSOR Ceorge Washington University, The Karbala Narrative: ShfT Politicai Discourse in Modem PROFESSOR JOHN L ESPOSITO Washington Iran in the 1960s and 1970s GeorgetOWn University, Washington PROFESSOR JAMES PISCATORI

I'KOIISSOK M KAMAI. HASSAN Wadham College, Oxford Kamran Aghaie 151 International Islamic University, Selangor DR YUSUF AL-QARADAWI BOOK REVIEWS PROFESSOR JAAFAR SHEIKH IDRIS Institnte of Islamic and PROFESSOR HASSANAIN MOHAMMAD RABIAF 1. G. R. Hawting: THE IDEA OE 1DOTATRY AND THE EMERGENCE OE : FROM POLEM1C TO HISTORY. By Yasin Dutton. 177 Arabie Sciences in America, Fairfax University of Cairo 2. Mawil Izzi Dien: THE ENVIRONME.NTAL D1MENSIONS OF ISLAM. By DR RICHARD C REPP Harfiyah Abdel Haleem. 179 PROFESSOR EKMEI.EDDIN IHSANOGLU St Cross College, Oxford 3. Richard G. Hovannisian and Georges Sabagh (eds): RELIGION AND Research Centre for Islamic History, CULTURE IN MEDIEVAL ISLAM. By James Montgomery. 182 Art and Culture, Istanbul PROFESSOR FRANCIS ROBINSON 4. Hava Lazarus-Yafeh, Mark R. Cohen, Sasson Somekh, and Sidney H. Griffith Royal Holloway, University of London (eds): THE MAJLIS: 1NTE.RRE.LIG10US ENCOUNTERS IN MEDIEVAL PROFESSOR YUZO ITAGAKI PROFESSOR A I SABRA ISLAM. By Stoyanka Kenderova. 184 University of Tokyo Harvard University 5. Gerald T. Elmore: ISLAMIC SAINTHOOD IN THE FULLNESS OF TIME: 1BNA AL-'ARABI'S BOOK OF THE FABULOUS GRYPHON. By Ian Richard PROFESSOR WADAU KADI PROFESSOR ANNEMARIE SCHIMMEL Netton. 187 University of Chicago Harvard University 6. Peter Avery: FARIDU'D-DIN 'ATTÀR: THE SPEECH OF THE BIRDS (MANTIQU'T-TAIR). By Annemarie Schimmel. 188 PROFESSOR WIEFERD F MADELUNG 7. Franklin D. Lewis: RUMI, PAST AND PRESENT, EAST AND WEST: THE St John's College, Oxford LIFE, TEACHING AND POETRY OF JALÀL AL-D1N RUMI. By Gudrun Schubert. 189 8. Alexander D. Knysh: ISLAMIC MYST1CISM: A SHORT H/.STORY. By Gerald Elmore. 191 9. Ian Richard Netton: SUFI RITUAL: THE PARALLEL UNIVERSE. By Arthur F. Buehler. 194

Typeset and Printed by The Charlesworth Group, Huddersfield, UK 10. Elisabeth Ozdalga (ed.): NAQSHBANDIS IN WESTERN AND CENTRAL ASIA: CHANCE AND CONT1NU1TY. By Thomas Dahnhardt. 195 11. Roshdi Rashed and Jean Jolivet: OEUVRES PHILOSOPHIQUES ET SCIENFITIQUES D'AL KIND1. VOL. 2: MÉTAPHYSIQUE ET ( :< OMOLOGIE. By Majid Fakhry. 197 12. Robert Gleave: 1NEV1TABI.E DOUBT: TWO THEORIES OF SHl'T IIIRSIPRUDF.NCE. By L. Clarke. 198 II CONTENTS Journal of Islamic Studies 12:2 (2001) pp. 129-150

1 Oxford Centre for Islamic Studies 2001 13. Haim Gerber: ISLAMIC AND CULTURE 1600-1840. By Hussein Hassan. 203 14. Leif Manger (ed.): MUSL1M D1VERS1TY: LOCAI. ISLAM IN GLOBAL CONTEXTS. By Mohammad Talib. 207 THE REMEMBRANCE OF THE PROPHET 15. Reuven Amitai-Preiss and David O. Morgan (eds): THE MONGOL EMPIRE AND 1TS LEGACY. By Svat Soucek. 210 IN SUHRAWARDÌ'S 'AWÀRIF AL-MA'ÀRIF 16. Dick Douwes: THE OTTOMANS IN SYR1A: A HISTORY OF JUSTICE AND OPPRESSION By Kate Fleet. 214 17. Svat Soucek: A HISTORY OF 1NNER ASIA. By Benedek Péri. 217 QAMAR-UL HUDA 18. P. M. Holt: THE SUDAN OF THE THREE NILES: THE FUNJ CHRONICLE Boston College 910-128811504-1871. By Shamil Jeppie. 219 19. Ingvar Svanberg: CONTEMPORARY KAZAKS: CULTURAL AND SOCIAL It is said that tasawwuf is about dddb, therefore, for every level PERSPECTIVES. By Timur K. Beisembiev. 221 20. Giampaolo R. Capisani: THE HANDBOOK OF CENTRAL ASIA: A of tasawwuf there is a particular form of àdàb for it. For the person COMPREHENSIVE SURVEY OF THE NEW REPUBLICS. By Shirin Akiner. 224 who adheres to àdàb, [he] will learn the path of excellence. For 21. Michael Dillon: CHINA'S MUSL1M HU1 COMMUNITY: MIGRATION, those who do not practice àdàb, [they] are far away from achieving SETTLEMENT AND SECTS. David D. Wang: CLOUDS OVER TIANSHEN: a high level of tasawwuf} ESSAYS ON SOCIAL D1STURBANCE IN XINJIANG IN THE 1940s. By Iftikhar H. Malik. 227 22. Paul E. Losensky: WELCOMING F1GHÀNI: ÌMITATION AND POET1C INDIVIDUAL1TY IN THE SAFAV1D-MUGHAL GHAZAL. By Annemarie INTRODUCTION Schimmel. 230 23. George Micheli and Mark Zebrowski: THE NEW CAMBRIDGE HISTORY Karl Mannheim has argued that presenting one's ideas is a way of OF INDIA: ARCH1TECTURE AND ART OF THE DECCAN SULTANATES. By Som Prakash Verma. 232 connecting to past thinkers, of seeking (what he refers to as) a com• 24. Robert Hillenbrand: ISLAMIC ART AND ARCH1TECTURE: WORLD OE mon location in the social and historical process of creating a ART SER1ES. By Ruba Kana'an. 235 particular world-view or mentality.2 For Sufi shaykhs, like Shaykh 25. Godfrey Goodwin: TOPKAP1 PALACE: AN 1LLUSTRATED GUIDE TO 1TS Abu Hafs 'Umar al-Suhrawardl (d. 1234), testing his ideas against LIFE AND PERSONAL1T1ES. By Geoffrey Lewis. 239 past figures was a process of locating himself within the Islamic 26. Maryam Poya: WOMEN, WORK AND 1SLAMISM: IDEOLOGY AND tradition and with what was known or understood at that time. RESISTANCE. By Harfiyah Abdel Haleem. 239 This paper examines his Sufi beliefs and how they were associated 27. Shaharyar M. Khan: THE BEGUMS OF BHOPAL: A DYNASTY OF WOMEN RULERS IN RA] INDIA. By Barbara D. Metcalf. 242 with a specific social group, in this case the Suhrawardiyya Sufi 28. Michael Hudson (ed.): MIDDLE EAST DILEMMA: THE POL1T1CS AND order, and with the Prophet. ECON1M1CS OF ARAB INTEGRATION. By Emma Murphy. 244 Shaykh 'Umar al-Suhrawardl, like many other distinguished Sufi 29. Hamdi A. Hassan: THE IRAQ1 INVASION OF KUWAIT: RELIGION, thinkers, tried to bring about a deeper theological understanding in IDENT1TY AND OTHERNESS IN THE ANALYSIS OF WAR AND CONFL1CT. By Joseph A. Kechichian. 247 the tasawwuf tradition by analyzing the Qur'àn, the of 30. R. Stephen Humphreys: BETWEEN MEMORY AND DESIRE: THE MIDDLE the Prophetic tradition, and the texts of past Sufi shaykhs. This EAST IN A TROUBLED AGE. By James Piscatori. 249 paper studies the intellectual aspects of the Suhrawardiyya tariqa, 31. Farid El-Khazen: THE BREAKDOWN OF THE STATE OF LEBANON. By focusing on how al-Suhrawardl's ideas enable us to understand Jens Hanssen. 250 the attitudes, hierarchies, psychology, culture, and religious values 32. Robert Dankoff and Robert Elsie: F.VLIYA CEI.EB1 IN ALBANIA (KOSOVO, of the members, and in particular how his understanding of the MONTENEGRO, OHR1D). By H. T. Norris. 253 Prophet defined the tariqa. His Sufi manual was a major source of 33. Tim Judah: KOSOVO: WAR AND REVENGE. By M. Siikru Hanioglu. 256 34. M. Umer Chapra: THE FUTURE OF ECONOM1CS: AN ISLAMIC spiritual discipline for successive disciples who moved eastward PERSPECTIVE. By Rodney Wilson. 257 from Iraq, such as Bahà ai-Din Zakariyya, Jalàl ai-Din TabrizI, and 35. Masoud Kavoossi: THE GLOBALISATION OF BUSINESS AND THE

MIDDLE EAST: OPPORTUN1T1ES AND CONSTRAINTS. By Rodney 1 'Awàrif ai-Ma'arif, 254. Wilson. 260 Karl Mannheim, 'The Problem of Generation' in Essays on the Sociology of BOOKS RECE1VED 264 Knourledge (London, 1952), 276-85. BOOK REVIEWS 194 BOOK REVIEWS 195

Sufi Ritual: The Parallel Universe of the Ni'matullahis support Netton's alienation thesis is a matter rhat I am By IAN RICHARD NETTON. Richmond: Curzon, 2000. Pp. xi, 219. Price not in a position to comment upon. PB £14.99. 0-7007-1254-2. Unless a teacher wanted to spend considerable rime correcting and con- textualizing the material in rhis book, it would be unsuitable for a course This short monograph claims rhat Sufi ritual is a parallel universe and rhat on Sufism. Nerron has virtually ignored Naqshbandi scholarship over rhe these Sufi rituals in turn lead ro a fundamental alienation (ix). The bulk of last ten years (like orher non-English sources, Meier was cired bur never the text examines ritual (dhikr, santa', muràqaba, suhba, wird) in rhe used). In addition, the sources cited by Netton are used in an uncrirical Ni'marullahi and Naqshbandi lineages, ending in a brief mulri-perspecrive manner. For example, ro position Shaykh Nazim as a typical representative discussion (theology, phenomenology, anthropology, semiotics). Although of the Naqshbandi tradition is like having Reverend Moon speak for the Chrisrian tradition. No mention is made of the Ni'matullahis being an there is a bibliography of originai sources (Arabie, Persian, Turkish, Sabaen), explicitly Twelver Shl'T lineage as a 'Yà 'Ali' (158) indicates. This is yet the acrual sources used are almost ali in English translation. The few another example of Sufi pracrices being embedded in the respective exceptions have not been consulted and there is no indication in the book that mainstream tradition. Methodologically, the applications of phenomenology, the author used anything but English-language sources. theology, semiotics, and anthropology are quite uneven. Ir is unforrunate that Netton has not kept up with recent scholarship on Sufism written in English. Cari Ernst in his Shambhala Guide to Sufism has Professor Netton entices the reader with a multi-faceted discussion in the cogently shown that one orientalist misconception has been to separate the introduction, where he briefly discusses the ambiguous situation of Muslims practice of Sufism from that of mainstream Islam. Reading of rhe primary in Brirain and adeptly places Sufism in that context. Throughour the book texts (mostly written in Persian for rhe rwo Sufi lineages studied) and/or his creative use of the Rule of St Benedict juxtaposed with Sufi ritual witnessing Sufi rituals over a period of time easily demonstrates that Sufi demonstrates a fruitful (and valid) parallel tradition. It is questionable rimai is embedded in mainstream practices and cannot in any way be whether these features are enough to counterbalance essenrial conceprual separared from rhese pracrices as rhe misconsrrued term 'parallel universe' difficulties and other misconceptions that permeare the entire book. leads one ro believe (cf. Buehler, Sufi Heirs of the Prophet). Arthur F. Buehler In the Naqshbandi case, the argument for alienation is even more Louisiana State Univeristy problematic. Netton asserts:

The paradox at the heart of Sufi ritual, then, is that it seeks union through alienation. The ritual Naqshbandis in Western and Central Asia: Change and Continuity links or unites man to God, man to man, and man to his own spiritual core or self, on the one Edired by ELISABETH OZDALGA. Richmond: Curzon Press, 1999. hand, and yet on the other, it consciously seeks to alienate him from his corporeal and terrestrial links and concerns as a means to a higher goal. (181) Pp. 187. Price PB £16.00. 0-7007-1147-3.

Mujaddidis, the mainstream of rhe Naqshbandi tradition, indicate clearly This volume, another of many dedicared ro rhe Naqshbandiyya in recent their goal of baqà' after fanà\e is no paradox whatsoever. It is a years, consists of papers presented at a conference enrirled 'Patterns of function of where one is on the path. On the way to God one seeks to control transformation among the Naqshbandis in the Middle East and Central the ego, to make it tranquil—an annihilation of the sense of I-ness. This is Asia', held at the Swedish Research Insrirure in Isranbul, 9-11 June 1997. Irs supposed to be a transitional stage and only in very exceptional and short- twelve articles deal with different aspeets of the role played by rhe term cases would it involve anything approximaring 'alienation from Naqshbandi order in rhe transition from pre-modern ro modem Islamic corporeal and terresrrial links'. Given the Sharì'a-minded nature of the societies, from rhe dying days of the Ottoman Empire to the contemporary Mujaddidis, such alienation, were it to manifest, would run rorally counrer period in Turkey, Syria, Afghanisran and (the order's homeland) the newly to Mujaddidi docrrine and practice. Indeed, the continuai emphasis of emerged independent Central Asian republics. Mujaddidis on assiduous rirual pracrice (i.e., mainstream Islamic practices The opening chaprer, by rhe renowned Berkeley-based scholar Hamid like rirual prayer) could be seen as a skilful means to prevenr alienation. Upon Algar, is based on a manuscripr preserved in Isranbul's Siileymaniye. It rerurning to the world as a transformed being (in baqà'), rhe Sufi 'unires' him focuses on the life of an eighteenth-century shaykh of rhe KàsànI branch or herself wirh others. It is well known across religious tradirions rhar as of the order, 'Abdullàh NidàI of Kashghar (d. 1760), who ar some stage set one becomes closer to God there is a more compassionate relarionship with out as a wandering mendicanr, from his hometown in Turkestan, for rhe one's fellow beings. Again, such basic information has been available in Orroman capirai. Describing rhe stages of this prolonged journey that English-language sources at least since 1993, which Fritz Meier has explicitly touched the major centres of the Islamic world before reaching Istanbul, cited in his Zwei Abhandlungen (10). Whether the practices and literatuir Algar points out differenr aspeets of the shaykh's teachings, stressing his 196 BOOK REVIEWS BOOK REVIEWS 197 emphasis on the pre-eminence of inner and outer faqr among the spiritual is the people trained as orienralists under the past regime who now function virtues. According ro Shaykh Nidàl, this is attained through asceric self-denial as cultural rransmirrers by rewriring Uzbek history in rhe light of the (riyàzat) and rhe abandonment of the world (tark-i dunyà), an emphasis Khojagan tradition and the indigenous mediaeval Chaghatai literarure, such seldom encountered among Naqshbandi authorities. The descriprion of this as Navàl's Lisàn al-fayr. As Schubel concludes, rhese works rry ro sponsor a itineranr Naqshbandi dervish and his teachings, which stress rhe virrues of Sufism 'stripped of irs organic wholeness', as a complex of ideas and practices celibacy and passive mendicancy, highlights the order's complex typology, divorced from insrirurional Islam wirh irs porential fundamenralisr challenge that goes beyond the common descriprion of rhe order's members as perceived as rhrear by the currenr locai governmenr. householders and wealthy participants in society. In describing rhe shaykh's Aparr from an inreresting and useful survey carried our in 1977-/8 by a encounrers and acrivities in the capital of Sultan Mahmud, the arride also Swedish scholar on rhe situation of the Naqshbandi khànaqàhs in Afghanistan illusrrares rhe importance of Istanbul as a focal point of cultural and spiritual prior to the Soviet invasion (117-28), the remaining conrriburions ro this interchange in the eighteenth century. volume consist of studies dealing with the role of the Naqshbandi Sufis in the Orher articles concerned wirh Cenrral Asia include those by Jo-Ann Gross Arab world, rhe Ottoman heartlands and in contemporary Turkey. One is and Bourros Abu Manneh which rrace rhe legacy of the great Naqshbandi concerned wirh the role of rhe Khàlidiyya sub-branch of rhe Mujaddidiyya in shaykh Khwàja 'Ubayd Allah Ahràr (1404-90) and his descendants. Gross's Kurdisran, while another Swedish scholar (Leif Srenberg) discusses the ways arride is based largely on ninereenth-century Tsarist records. It describes the contemporary Naqshbandi shaykh in Damascus, Ahmad Kufraro, the social and economie hisrory of rhe Naqshbandiyya over rhe cenruries till confronrs social change in lare rwenrierh-century Syria rhrough his srare- the Russian conquest of Central Asia in the 1860s, through analysis of the supporred role as Grand Mufri of Syria and Lebanon and head of the Abu an-Nur foundation. Among the articles concerned wirh Turkey proper, Ilber administrative organizarion of rhe twig/established by Khwàja Ahràr during Ortayli's accounr of rhe shift in policy adopted by the Ottoman govern• the fifreenth century and irs impact on the locai economy of Samarkand, the menr rowards rhe Naqshbandiyya while vehemently combarring rhe influ• former Timurid capital. Manneh briefly revisirs rhe hagiographical work, the ence of orher Sufi orders (in parricular rhe Bekrashis, regarded as hererodox Rasbabàt-i 'Ain al-Hayàt, noting its diffusion in the wider Muslim world and hosrile) during rhe so-called Tanzimar period in rhe mid-ninereenrh in rhe nineteenth century through translations into Turkish and Arabie and cenrury, and Hakan Yavuz's srudy on rhe Naqshbandi influence on Islamic the advenr of rhe prinring press. Originally composed in Persian during the movemenrs in modem Turkey (129-46) are worth mentioning for rheir first years of rhe sixteenth century by rhe Khwàja's disciple Fakhr ai-Din originai conrriburion rowards the undersranding of how diversely this al-Kàshifl of Herat, the Rashahàt became a prominenr work in Muslim parricular Sufi tariqa adapted itself to the change from a feudal ro a modem hagiographical lirerature. It was translared inro Orroman Turkish during society in order ro exercise its tradirional role of correcring and safeguarding the reign of Sultan Muràd III in 1580-85 by Ma'ruf 'Àrifì, rhen qàdi of Islam and Islamic socieries ali over rhe dar al-lslàm. To bring home rhe poinr, Izmir, reflecting the growing tendency among the Ottoman elite to promote rhe volume ends wirh a contriburion by Kurkur Ozal, former MP and the circulation of texts reflecring orrhodox Sunni beliefs in order to counter- government minisrer in rhe 1970s, who, rhrough his account of his personal act the Shl'a influence promored by the Safavids in mainland Persia. It experience as a disciple of rhe conremporary Naqshbandi shaykh Mehmed reached its widest circularion in the nineteenth century wirh the advent of Zahid Korku (d. 1980), shows how closely spiritual education, politicai printing technology, its first edition being published in Istanbul in 1236/1821, expediency and economie interesr could inrerrwine in rhe perception of the followed by another from Cairo in 1840 and 1853. In the nineteenth century world and of the role of this ancient Sufi order, during rhe life of Khwàja the Muslim world stili preserved a culrural unity in which Islamic themes Ahràr five cenruries ago as well as in rhe present time. were very much ar the centre of people's inrerest. The role of the Naqshbandiyya in Central Asia is complemenred by an Thomas Dàhnhardt interesting article (73-88) dealing with post-Soviet hagiography and the Oxford Centre for islamic Studies reconstrucrion of the Naqshbandi tradirion in conremporary Uzbekistan following the prolonged period of disruprion of religious activity under the Communist regime. Aimed ar re-educaring rhe new generation of Uzbeks and Oeuvres Philosophiques et Scientifiques d'al-Kindi. Voi. 2: Métaphysi- instilling a new sense of national pride and identity, Vernon Schubel traces que et Cosmologie the modes and ways rhe state-sponsored policy of promoring a 'neo'-Sufi By ROSHDI RASHED and JEAN JOLIVET. Leiden: E. J. Brill, 1998. tradirion rries to restore the 'golden herirage' of a medieval hisrory in Pp. 250. Price HB NGL 134. 90-04-11073-9. modem Cenrral Asia in the absence of the living pir-muridi tradirion that was eradicared firsr by Russian colonializarion and larer by rhe Socialist This is the second of two volumes embodying some of al-Kindl's doctrine of scientifìc atheism under Soviet rule. Inreresringly, ir emerges rhat ir philosophical and scientifìc writings, in a fine -French edirion. The