Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020
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Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020 Sufi Poetry; Peace, Unity, & Spirituality Introduction: Islam in it’s essence means to take the middle path, meaning there is no extreme within it (Kamali, 2015). This can best be seen in the fact that while Muslims are taught that the 5 pillars are key foundations to Islam, they’re also taught that throughout their pursuit of prayer, fasting, charity, hajj, and faith, they must also honor their earthly duties. Practicing Muslims across the board look to the Prophet Muhammed (peace be upon him), and his sahabah (companions and family), when identifying correct Islamic practice. Through their lives we see that they did not neglect their families, jobs, and responsibilities in their pursuit of spirituality - rather, religious spirituality facilitated success in the rest of their lives. Unfortunately as time has gone by, due to various politics, Muslims experienced a schism and dissolved into an array of factions (Kamali, 2015). Now on a spectrum between the extremes of non-practicing, and ritual without understanding/feeling, many Muslims have fallen off the original middle path (Kamali, 2015). To be on either extreme is to lack the balance in one’s religious practice, and thereby life, that Islamic spirituality provides. While rituals and commandments are both required and important, you can't forget the love between us and God. And while love between creation and creator is integral, it cannot negate the necessity of religious practice. Within the aforementioned modern spectrem of Islam, Sufisim is the middle path - maintaing the importance of love as well as commandments. Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020 Sufism is key in reminding Muslims to go back to that integral reality. It's the missing ingredient in many people's practice- and directly refutes the isis esque arguments, while promoting social welfare. Poetry, one of the key Muslim modalities of art, has been the most timeless sufi tool towards bringing everyone back on the middle path of success. This paper studies the question “how has sufi poetry impacted Muslim socities?” I will examine the way that this poetry has impacted Muslim societies - such as politically, religiously, spiritually, etc. I will do a close study of sufi poets such as Rumi and Bulle Shah. I argue that these poets have not only been pivotal in their transnational impact, but also timeless in their legacy. Literature Review: Some scholars argue that religion is a divisive tool, where people overshadow belief with identifying practices, thereby leading to more division and hostilities (Braybrooke, 2011). Scholar Ayeda Naqvi directly refutes this by listing one of the “divine duties,” or tenets of Sufism, as “honoring all creation in its diversity” (Naqvi, 2011). She argues that Sufi mystics are required to “celebrate differences rather than demonize them” within not only all faiths or people, but all creation because of their love for the creator that made it (Naqvi, 2011). Other Scholars respond to claims that religion is “divisive identifying practices” rather than belief by highlighting the fact that “religions legitimize themselves by providing a moral framework for humans to live in a just manner” (Braybrooke, 2011). It’s quite clear, through the examples used, that the scholars opposed to faith as mechansim for peace, are alluding to Islam. Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020 Mishaal Al-Gergawi highlights the multiplicity of interpretation and actions that lead one to pursue peace or conflict. She argues that Islam, like many other ideologies, is often “hijacked by extremists” who are“few and loud fringes of faith,” but that “true faith can only lead to peace” (Al-Gergawi, 2011). The scholars that argue faith is a key force in stroking hostilities and conflict, consequently believe that faith is useless in fostering peace. They argue that while religion causes the conflict through fostering divisive identities, interfaith cooperation can promote healing by lessening those hostilities, thereby preventing future conflict (Braybrooke, 2011). This argument seems to be disjointed because while they primarily argue that religion can’t promote peace due to its inherent divisiveness, they also suggest the solution to conflict being for religions to unite. Ayeda Naqvi responds to this argument by highlighting the fact that true religious practice already calls for this type of unification. She not only argues that faith is most pivotal in promoting peace and social justice, but cites Sufism as a prime example (Naqvi, 2011). Naqvi reinforces her argument by discussing the concept of “tawhid,” traditionally defined as the oneness of God, but she defines it as the “unification of all creation” which must translate into behavior (Naqvi, 2011). Other scholars, synthesize both aforementioned arguments by arguing that faith, while not necessarily being key in promoting either peace or conflict, can be used in pursuing either or (Makgoba, 2011). One such scholar, Thabo Makgoba, argues that “religious communities have a responsibility to remind the world that true peace is neither a zero sum game, nor a legalistic Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020 obligation” (Makgoba, 2011). He argues that conflict is a symptom of deeper issues gone awry and that “faith and understanding” can foster “fundamental healing and wholeness” (Makgoba, 2011). This argument is seconded by Susan Hayward, an officer at the Religion and Peacemaking Center for Innovation at the United States Institute of Peace. Hayward argues that “while faith is by no means necessary for peace, it plays an important role” for peoples striving towards peace and healing. While citing a number of famous peacemakers that were religious, she specifically highlights “faith leaders, traditions, and texts” as key modems on helping people foster that peace (Hayward, 2011). This idea that religious texts can help foster peace, especially during a high conflict time, is discussed at length by scholar Rukmini Nair. She argues that in times of national crisis, societies turn to poetry in “an intriguing primeval” manor, and cites the unprecedented requests made to American media (tv, radio, newspapers, magazines, etc) post 9/11 (Nair, 2002). This belief is reinforced by Harvard Dr. Rahimi’s study of “injured subjectivities” in Turkey by examining the connection between recovering schizophrenic patients sufi poetry. He describes one patient as having used sufism to put herself together into a new and improved “seamless person” (Rahimi, 20017). While Rahimi ultimately agrees with scholars like Braybrooke, in having an anti-theist sentiment throughout his argument, he studies the ways in which Sufism miraculously fostered peace within his patients. Although physical science has yet to find a cure for schizophrenia, the science of Sufisim has been helping people heal for centuries, and the simplified essence of Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020 Sufism can be found it its poetry. I believe Sufisim has the power to heal many issues, especially those aforementioned such as religious division and spiritual diseases. The following 2 case studies will include a close reading of 2 famous sufi poets and their impact. Case Studies: The following poem by the prolific Bulle Shah highlights the way this poetry was used to not only unite different sects but also foster peace. He specifically juxtaposes Hindus and Muslims, as well as Sunnis and Shias, in order to underscore the call to disregard differences and unite in our love for God. I chose this poem because he specifically calls on two historically clashing groups, especially in today’s climate, to unite peacefully. Bulleh Shah: “ Hindu na nahin Mussalman Not Hindu, not Muslim, Behiye trinjhan taj abhamaan Let us sit to spin, without religious pride Sunni na nahin hum Shia Not Sunni, not Shia, Sulh-kul ka marg liya I take the path of the One, Paapi nahin sudharmi na Neither sinner nor saint; Paap-punn ki raah na ja Don’t take the path focused on good-bad Bulle Shahu har chit laage Bulla, in all hearts do I see God, Hindu-Turk do jan tyaage Forsaking Hindu-Muslim, both” (Narayanan, 2003). The first line of the poem immediately addresses the two main populations, as well as conflicting groups, in Shah’s home country India. However, he places the word “nahin” at the Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020 beginning, meaning neither Hindu nor Muslim. He then calls on them to join in prayer, but calls it a whirl, playing on both the sufi whirling dervishes as well as the hindu belief that dancing is a form of worship. He again juxtaposes two traditionally opposing groups by citing Sunnis and Shias, but also says “nahin” in order to tell his audience not to cling to their identities. By following the previous lines with “I take the path of the one” he’s not simply calling for unity, but saying I’m following “the one” that created all of us, and regardless of our varying identities all of us are on the path towards him. He says “neither sinner not saint” not to suggest that the previously juxtaposed groups may be either sinner or saint, but to downplay the arguments between all aforementioned groups, as well as extend an open hand to all of humanity. When Braybrooke argues that religion is divisive, he says that religions focus on identifying practices as well as conflicting beliefs. Such as the belief that you must follow Catholicism in order to enter heaven, or that you must wear hijab to be a saintly person - both arguments not necessarily being wholly accurate to either tradition, but being points of contention nonetheless. Shah says “don’t take the path focused on good or bad” meaning don’t be so hyper focused on what’s the right formula that you miss the recipe right in front of you.