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Islamic Images of Piety, Commitment, and Servanthood John Renard

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Islamic Images of Piety, Commitment, and Servanthood John Renard The publisher gratefully acknowledges the generous contribution to this book provided by the General Endowment Fund of the University of California Press Foundation. Friends of God [To view this image, refer to the print version of this title.] frontispiece. This plan of the Prophet’s mosque in Medina, al-Haram an-Nabawı,m shows (with green domes) the burial places of Muhammad and Famtima (top left); Muhammad’s wife Zaynab (in courtyard); in the cemetery at bottom: Muhammad’s uncle <Abbams, grandson Hasan, Muhammad Bamqir, and <Jafar as-Samdiq (second, fifth, and sixth Shım<ımimams, all on the right); legal scholar Mamlik ibn Anas and third caliph <Uthmamn (to the left); further left outside the cemetery, Muhammad’s legendary uncle Hamza. Arabia or India, eighteenth–early nineteenth century; The Nasser D. Khalili Collection of Islamic Art, MSS 745.2. Friends of God Islamic Images of Piety, Commitment, and Servanthood john renard University of California Press berkeley los angeles london University of California Press, one of the most distinguished university presses in the United States, enriches lives around the world by advancing scholarship in the humanities, social sciences, and natural sciences. Its activities are supported by the UC Press Foundation and by philanthropic contributions from individuals and institutions. For more information, visit www.ucpress.edu. University of California Press Berkeley and Los Angeles, California University of California Press, Ltd. London, England © 2008 by The Regents of the University of California Library of Congress Cataloging-in-Publication Data Renard, John, 1944– Friends of God : Islamic images of piety, commitment, and servanthood / John Renard. p. cm. Includes bibliographical references and index. isbn: 978-0-520-24291-3 (cloth : alk. paper) isbn: 978-0-520-25198-4 (pbk. : alk. paper) 1. Islamic hagiography—History and criticism. 2. Legends, Islamic—History and criticism. I. Title. bp189.43.r46 2008 297.6'1—dc22 2007028542 Manufactured in the United States of America 17 16 15 14 13 12 11 10 09 08 10987654321 This book is printed on New Leaf EcoBook 50, a 100% recycled fiber of which 50% is de-inked post-consumer waste, processed chlorine-free. EcoBook 50 is acid-free and meets the minimum requirements of ansi/astm d5634-01 (Permanence of Paper). With gratitude to my parents, Virginia M. Renard (1915–2006) and George J. Renard (1911–), for sharing their desire for God’s Friendship Contents List of Illustrations xi Preface xiii Introduction: An Overview of Islamic Hagiography 1 Hagiography in the Prophetic Age 2 Post-Prophetic Developments 3 Tales of the Prophets and the Hagiographical Anthology 5 Hagiography and Its Subjects 7 part i. stages in the lives of god’s friends 11 1. Beginnings Both Humble and Spectacular 13 Nativity Narratives 14 Infancy Narratives: Prodigies and Signs 22 Youthful Prophets and Friends 30 2. Conversion and Asceticism on the Road to Sanctity 43 Conversion Stories 44 Conversion and the Greater Struggle 50 Asceticism in the Lives of Prophets and Friends 53 Epilogue: River of Gold 64 3. Dreams and Visions, Visitors and Voices: God in Touch with His Friends 67 Friends of God, Heirs of the Prophets 68 A Little Birdie Told Me: Informants from Another Realm 83 4. Miracles and Marvels: God Working through His Friends 91 Prophets and Saints, Power and Blessing 92 Marvels of Divine Power and Protection 98 viii / Contents Sustaining and Healing 101 Marvels of Power over Nature 106 Marvels of Knowledge 112 Epilogue: More Marvelous Than Thou 116 5. Mere Mortals: Friends and the Human Condition 119 When God Chides Prophets and Friends 119 Holiness and Ordinariness 122 Beneath the Surface: Friends, Feelings, and Religious Experience 128 Confrontations with Illness and Death 130 part ii. friends of god in context 141 6. Friends and Their People: Society and Service to Communities 143 Public Virtue, Moral Example, and Service to Others 144 Friends Engaged 145 Friends on the Fringes 152 7. Founding Friends: Authority, Institutions, and the Economics of Intentional Community 165 Knowledge, Authority, and the Religious Establishment 165 Founding Intentional Communities of Seekers 169 Authority, Shrines, and the “Cult” of God’s Friends 176 Cultic Centers and Hagiographical Sources 180 8. Where God’s Friends Walked: Revered Sites and Ritual Settings 187 The Pivotal Holy Places 188 Beyond the Central Holy Places 200 Marking Sacred Times at the Sacred Places 208 9. Friends in Our World 213 Popular Friends from Morocco to Malaysia 214 Contemporary Hagiographic Communication 217 Functions of Friends and Sainthood in Contemporary Muslim Societies 224 Creating New Friends 226 Epilogue: Literary Friends Today 232 part iii. friends in theory: understanding the stories 235 10. Literary Dimensions: Genre, Function, and Hermeneutics 237 Storytelling in Islamicate Societies 237 Contents / ix Hagiography’s Principal Literary Genres 240 Hermeneutical Issues: Levels of Interpretation 246 Discerning the Larger Functions of the Stories 255 Epilogue: Historicity, Imagination, and Humor 256 11. Theological Dimensions: Hagiography, Faith, and Controversy 259 Theories of Sainthood 260 Friendship with God in the Sufi Manuals 263 Themes in Theory: Major Theological Issues 267 Notes 283 Index 325 Illustrations The Haram an-Nabawımin Medina, Arabia or India, eighteenth–early nineteenth century frontispiece 1. Infant Moses putting burning coal to his mouth; Juwayrı,m Qisas al-anbiyam, 12 2. Abraham in flames with the sacrifice of Isaac (Ottoman Turkish) 32 3. Khwajam Yahyamibn <Ammarm ash-Shaybanım mof Nishapur referring to Prophet’s successors; Jamım ,m Nafahatm al-uns (Ottoman, 1003/1595) 36 4. Khwajam <Ubayd Allahm in a cave; Jamım ,m Nafahatm al-uns (Ottoman, 1003/1595) 42 5. Genealogy of prophets; Silsila Namam 54 6. Young Muhyımad-dınm (<Abd al-Qadir)m al-Jılamnım mexplaining his dream/ vision of pilgrimage; Jamım ,m Nafahatm al-uns (Ottoman, 1003/1595) 66 7. Junayd preaching to crowd; Jamım ,m Nafahatm al-uns (Ottoman, 1003/1595) 76 8. Moses before burning bush; Juwayrı,m Qisas al-anbiyam, 87 9. Ahmad-i Jam riding a lion; Falnam mam (Golconda, c. 1610–20) 90 10. Jesus raising the dead; Falnam mam (Golconda, c. 1610–30) 94 11. Murra miraculously cut in half after intruding into <Alı’sm tomb; Falnam mam (Golconda, c. 1610–30) 105 12. Abum‘l-Adyanm walking on burning embers; Jamım ,m Nafahatm al-uns (Ottoman, 1003/1595) 109 13. Execution of Hallaj;m Jamım ,m Nafahatm al-uns (Ottoman, 1003/1595) 118 14. Abraham catapulted into the fire; unidentified manuscript (Turkey, c. 1600) 132 xi xii / Illustrations 15. Shaykh Najm ad-Dınm Kubramdefending Khwarazmm against Mongol attack; Jamım ,m Nafahatm al-uns (Ottoman, 1003/1595) 142 16. Tomb of Shaykh Salım Chishtım(Fatehpurm Sikrı,m India) 153 17. Akbar kneeling at tomb of Shaykh Farıdm ad-Dınm Ganj-i Shakar in 1578; Farhang-i Jahangım rımm(Mughal) 164 18. Rumım mand dervishes dancing; Jamım ,m Nafahatm al-uns (Ottoman, 1003/1595) 172 19. Repairs made to a shrine; Jamım ,m Nafahatm al-uns (Mughal, 1604/5) 182 20. Pilgrims at the Jannat-i Darvaza,m dargahmof Khwajam Mu<ınm ad-dınm Chishtım(Ajmer, India, October 2001) 186 21. Noah in ark; Naysabum rımmQisas al-anbiyam, (1580) 190 22. Dome of the Rock (Jerusalem, c. 73/692) 198 23. Mosque/tomb of Abraham and family (Hebron, Palestine [West Bank]) 199 24. Jahm Raqqımcarrying young devotee; Jamım ,m Nafahatm al-uns, attributed to La<l (Mughal, 1604/5) 209 25. Model of tomb of Husayn in procession (Rawalpindi, Pakistan) 212 26. Jalalm ad-Dınm Rumım ’sm tomb complex (Konya, Turkey) 236 27. Tomb of Sa<dım(Shiraz, Iran) 241 28. Jonah (Yunus)m emerging from whale; Nısham pum rım,m Qisas al-anbiyam, (984/1577) 258 29. Muhyımad-Dınm ibn <Arabımpouring hot coals into philosopher’s lap; Jamım ,m Nafahatm al-uns (Ottoman, 1003/1595) 268 Preface Islamic hagiography is a rich, expansive repository of religion, history, and culture. As with so many areas of the still-young field of Islamic studies, countless written sources have yet to be rediscovered and edited, and trans- lation remains in most instances a still-more-remote prospect. A cursory search for “Muslim Saints” in the Library of Congress online catalog turns up over two hundred titles of fairly recent vintage, the vast majority of which are (evidently) by Muslims writing in non-European languages. Though the topic is by no means a museum piece, material is still largely inaccessible to the wider reading public. With few exceptions, European and American schol- ars interested in the hagiographical sources have used the documentation to reconstruct historical and cultural contexts, institutional developments, and the careers of major individual figures. The majority of scholarly analysis, originating particularly in the disciplines of history, anthropology, and political science, has focused on the history of Sufism. But the story these sources tell is a much bigger one, and a study of Friends of God must look to a broader canvas than that of Sufism. The immense patrimony of Islamic hagiographical sources has yet to generate adequate inter- est in the windfall of insights into the religious and ethical life of Muslims that await discovery in these sources. Interrogating the sources about “what really happened” is, of course, an essential ingredient in understanding them. However, we must also let the sources speak for themselves, even—perhaps especially—when they seem to venture into the realm of the preternatural. To do so by no means calls for a naïve, uncritical reading of this often multi- layered material. It simply acknowledges that though many written sources offer potentially important historically verifiable data, much hagiographical material offers a great deal more. Even when an author appears to have slipped off the straight path of “fact” onto the mucky byways and quick sands of xiii xiv / Preface credulity, we can learn something from such sources.
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