Final Paper, Zainab Dogar IR 335 Muslim Societies Spring 2020

Sufi Poetry; Peace, Unity, &

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 , they’re also taught that throughout their pursuit of , , , hajj, and , 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 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 and commandments are both required and important, you can't forget the between us and .

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 . 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 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 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 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 “ 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 “,” 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 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 ;

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 as well as the hindu belief that dancing is a form of . 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 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. He follows it up by saying “in all hearts do I see god,” and he means it literally. Sufis believe all of humanity, regardless of denomination, has the capacity for goodness in their , because of

God. He ends by saying “forsaking Hindu and Muslim both” meaning truly, collectively, our spirits come from the same source and are united under him as well. Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020

Although Braybrooke argued that Religion feeds division and leads to hostility, he agreed with all the other scholars in saying it was possible for religions to foster unity (Braybrooke,

2011). Naqvi pointed out that unity is a key sufi tennet and highlights sufism as an extremely powerful tool towards societal peace and unity (Naqqvi, 2011). Bulle Shah is a prime example of this unity. Shah is known for pulling themes from all denominations in his poetry, and even now, centuries later, his art is still celebrated by people from all denominations.

Similarly, Rumi’s poetry has touched the hearts of millions. Although his poetry may not always be received in the way he intended it, as with “secular sufi” movements, it has still catalyzed diverse people into creating these movements. The following piece is a poem by Rumi that highlights the ways in which Sufisim heals the ailments of the and heart. The poem is fittingly called In every breath: ​ ​

in every breath

if you’re the center

of your own desires

you’ll lose the grace

of your beloved

but if in every breath

you blow away

your self claim

the ecstasy of love Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020

will soon arrive

in every breath

if you’re the center

of your own thoughts

the sadness of autumn

will fall on you

but if in every breath

you strip naked

just like winter

the joy of spring

will grow from within

all your impatience

comes from the push

for gain of

let go of the effort

and peace will arrive

all your unfulfilled desires

are from your greed Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020

for gain of fulfillmets

let go of them all

and they will be sent as gifts

fall in love with

the agony of love

not the ecstasy

then the beloved

will fall in love with you”

I chose this poem because I felt it highlighted the basic Sufi tenet of tasawwuf.

Tasawwuf, in its most simplified definition, describes emptying oneself of the self so as to only be a reflection of God. Meaning, being humble and righteous because you’re God focused in every moment.

Rumi eloquently summarizes the sufi sentiment on selflessness in the very first stanza by saying, “if you’re the center of your own desires, you’ll lose the grace of your beloved.” In

Rumi’s poetry, he often uses “beloved” to describe God, because for the Sufi, God is the ultimate beloved and focus.

Mawlana Rumi highlights this sentiment in the second stanza by saying “the ecstasy of love” will arrive if in every breath we fight our ego and its desires. He highlights the pain from failing to fight our ego in the third stanza by saying “if you’re the centre of your own thoughts Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020 the sadness of autumn will befall you.” Meaning, to be so preoccupied with oneself leady to decay and withering away just as nature does during autumn. However, he then describes the reward for the difficult task of purifying one’s heart in terms of seasons as well. He describes the way hard winters strip the earth to a clean slate, in order for spring to burst forth with new growth, as a metaphor for the Sufi’s purification of his heart.

Mawlana tells his audience in the sixth stanza to stop being impatient on the sufi’s path towards tasawwuf, because once they accept that their success is not based on their effort, but

God’s will, their peace and success will arrive. This sentiment is continued into the seventh stanza when he reiterates the importance of letting go of all the desires, and greed, for fulfilments. He ends this key step towards peace by once again highlighting that to “let go” means to trust God, thereby being met with true gifts from the beloved.

The most beautiful line, found in the final stanza of the poem, says “fall in love with the agony of love, not the ecstasy, then the beloved will fall in love with you.” This does not refer to hollywood's idea of heartbreak and tragedy, the entire poem is centered upon the Sufi tenet of love of God. The true “desire,” “gift,” and “ecstasy,” are God centric for the Sufi. The agony of love can be described as the lover’s desire to be united with the beloved. The Sufi lives with God

“in every breath,” translating that love into their charitable actions, mindful behavior, and kind interactions - hoping to ultimately be close to and united with their beloved - Allah. Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020

This love of God is central to all Sufi Poetry, Rumi is one of the most prolific and has touched hearts regardless of faith denominations. According to Mannani, “it is very important to note that Rumi’s poetry bears a universal message that resonates with everyone and speaks to all the core values that mankind cherishes” (Mannani, 2010). He ultimately argues that Rumi advocates for true unity, just as sufi poets like Bulle Shah did, while also arguing that Mawlana

Rumi’s poetry can foster “a peaceful and fulfilling ” (Mannani, 2010). He Suggests that

Rumi’s poetry can positively impact society’s spirituality.

The belief that sufi poetry can lead to a peaceful and fulfilling existence is reinforced by

Harvard Dr. Rahimi’s study of mental health patients in Turkey. His study suggests that sufi ​ logic was so healing that his patient wasn’t simply “a broken patched-up humpty dumpty,” and

“in fact not just another person, this new person is a butterfly more beautiful by far than the caterpillar that once crawled helpless into that cocoon of schizophrenia” (Rahimi, 2007). This scientific study of someone finding peace through Sufism suggests that there is a correlation between sufi poetry and a “peaceful existence” as Mannani argues.

Analysis:

Typically when Muslim societies are studied, contemporaries focus on law or the behavior of extremists on either end of the spectrum, ignoring the silent majority of Muslims in the middle. The majority of Muslims are in the middle of the spectrum, and whether or not they identify as sufi, they have all been impacted by Sufi poetry at some point in time. Although overlooked in western academia, the transnational impacts that sufi poets have had is undeniable. Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020

In this paper I examined the impact of Sufi poetry on unity and peace. I found that Sufi poetry not only is instrumental in fostering peace and unity, but also has the capacity for spiritual healing. This is due to the basic tenet of Sufism - tasawwuf. When one has their face focused upwards towards the light, they are warmed and filled with a light they share with others rather than being caught in the draining rat race of daily life.

While I studied the impacts of sufism more theoretically and as a response to the mischaracterization of Muslims, and faith, in western literature, I would like to do a more in depth study in the future. Sufi poetry had a more literal impact on the political world that is also often overlooked. For instance, India and Pakistan’s partition was facilitated by the sufi poetry of

Iqbal. Shaikh Saadi penned the Gullestan Sadi, meaning The Rose Garden of Saadi, which was ​ ​ ​ ​ kept on the French President’s desk for generations. Saadi’s work was so prolific it inspired

Henry David Thoreau, and Emerson was so touched by Saadi’s work that he addressed some of his own poems to Saadi. There’s so much to study within Eastern literature that simply collects dust in today’s academic circles. I this paper inspired you to take a moment and read these gems.

References:

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Final Paper, Sufi Poetry Zainab Dogar IR 335 Muslim Societies Spring 2020

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:Alif .ﻣﻔﻬﻮم اﻟﻤﺆﻟﻒ ﻓﻲ اﻟﺸﻌﺮ اﻟﺼﻮﻓﻲ / Authorship in Sufi Poetry .(ﻓﺮﯾﺸﻜﻮﺑﻒ, ﻣ. (Frishkopf, M., & 2003 ​ Journal of Comparative Poetics, (23), 78-108. doi:10.2307/1350077 ​

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