Sufism and Sufi orders : god's spiritual paths ; adaption and

460 Pages·2012·1.5 MB·English

by  Hassan Abu Hanieh

Su(cid:2)sm and Su(cid:2) Orders: God’s Spiritual Paths
Adaptation and Renewal
in the Context of Modernization
Su(cid:2)sm and Su(cid:2) Orders: God’s Spiritual Paths
Adaptation and Renewal
in the Context of Modernization
Hassan Abu Hanieh
December 2011
Published in 2011 by Friedrich-Ebert-Stiftung
Amman Of(cid:2)ce
P.O. Box 926238, Amman
11110 - Jordan
www.fes-jordan.org, [email protected]
© Friedrich-Ebert-Stiftung, 2011
All rights reserved. No part of this publication may be reprinted
or reproduced or utilized in any form or by any means without
permission in writing from the publishers.
Not for sale.
Printing: Economic Printing Press, Amman, Jordan
Translation and Editing: Mona Abu Rayyan
Design and layout: Maya Chami, Beirut, Lebanon
ISBN: 978-9957-484-15-6

Contents
Introduction ......................................................... 9
Springs of Origin,
Emergence and Foundation ............................. 17
Etymology and Origins of the Name,
Terms and Definitions ....................................... 25
Causes, Motivations and Inspirations ............. 33
Islamic Sufism’s Historical Formation ............ 41
The Sufi Approach: Wisal and Wusul .............. 53
Mahabba and Fana’ ......................................... 65
Ways of the Path and the Order ....................... 81
Proliferation of the Paths of God ..................... 91
Sufi Orders in Jordan ...................................... 113
First: The Shadhili Order ................................... 123
I. The Shadhili-Darqawi-Hashimi Order ............. 126
II. The Shadhili-Darqawi-Hashimi-
‘Alawi-Filali Order .............................................. 135
III. Shadhili-Yashruti Order ................................ 138
IV. The Shadhili-Ghudhu(cid:2)-Qadiri Order ............. 142
Second: The Rifa’i Order ................................... 146
Third: The Rawasi-Rifa’i Order .......................... 150
5
Fourth: The Qadiri Order ................................... 153
Fifth: The Kasnazani-Qadiri Order ..................... 157
Sixth: The Khalwati Order ................................. 159
I. The Khalwati-Jami’a-Rahmani Order ............. 162
II. The Khalwati-Jami’a-Qasimi Order ............... 164
Seventh: The Naqshbandi Order ....................... 166
I. The Naqshbandi-Haqqani Order .................... 169
II. The Naqshbandi-Kilani Order ........................ 172
Eighth: The Tijani Order ..................................... 175
Politicization and Accessibility:
Spiritual and Temporal .................................... 179
Conclusion ...................................................... 207
Endnotes ......................................................... 215
6

Introduction
Jordan’s evolution, cultural narrative and religious history
have been an inseparable part of the historical, intellectual and
ideological development of both the Arab and the Islamic worlds.
As a country, Jordan has been burdened by the same set of
circumstances and conditions that affected other Arab and Islamic
countries; and, historically, it was subjected to the same set of
circumstances and conditions these other countries were during
the formation of its national identity.
Su(cid:2)sm is considered to be one of the components that
constitute the Jordanian identity, as it is one of the major spiritual
manifestations of Islam. This is especially the case as Su(cid:2)sm
represents a current that intersects with the tenets and the
fundamentals embraced by all religions. Certainly, it is a practice
that has imprinted itself on the folds of human experience.
During the earlier period of Islam’s inception, Su(cid:2)sm emerged
as a spiritual revolution which aimed at reforming the nafs1 (the
appetitive soul, corporeal self), disciplining it and purifying it2 of its
vices and imbuing it with virtues in order to attain complete iman
(faith) and the rank of ihsan3, and working towards the spiritual
requirements of the Hereafter. It was a religious movement whose
legitimacy was grounded in its religiosity and in its derivation from
the fundamental and founding Islamic references, the Holy Qur’an
and the Prophet’s Sunna4, which call for zuhd5 (asceticism) in the
corporeal world, piety in one’s devotion to God and salvation in
His worship.
9
The circumstances surrounding the birth of Su(cid:2)sm were not
merely religious but rather included certain political, social and
cultural factors. Historically, Su(cid:2)sm would evolve within an
environment rife with the chaos, discord, strife and internal wars
suffered by dar al-Islam6 in its earlier periods. The prevailing state
of affairs led to spiritual crises, social injustices and obscene
disparities in wealth between classes which, in turn, inspired
individuals to seek out the development and the nurturing of a
spirit of piety and asceticism.
Thus, in its infancy, or at the turn of the 7th century AD, Islamic
Su(cid:2)sm would emerge as a phenomenon characterized by an
individual, unique and elitist nature. It would later evolve into a more
popular, social manifestation in the 11th century AD with Su(cid:2) turuq
(orders) taking root amongst the masses during the 17th century
AD, or during the reign of the Ottoman state, which internalized
and adopted Su(cid:2)sm ideologically. Indeed, it would never have
been possible for Su(cid:2)sm to (cid:3)ourish the way it did without the
support and patronage of the governing authorities, and the reign
and stability of the ruling elite could not have been maintained
and preserved without the support of Su(cid:2)sm, with a formula of
“loyalty/patronage” generally governing the relationship between
the two sides. However, during different periods in history, this
formula was not always sustainable and the political conduct of
Su(cid:2) orders would (cid:3)uctuate between postures of opposition and
of loyalty. Nevertheless, and despite these political (cid:3)uctuations,
Su(cid:2)sm would never become embroiled in con(cid:3)ict or take on a
tradition of confrontation with the ruling authorities.
As was the case with all the other areas in the Arab and Islamic
worlds, Jordan would also experience the widespread proliferation
of Su(cid:2) orders and Su(cid:2) zawaya7. Indeed, the (cid:3)uidity and freedom
of movement during the reign of the Ottoman state allowed for
different Su(cid:2) groups and practicing Su(cid:2) families to move from area
to area, with many of these from Iraq, Syria, Palestine and Anatolia
settling in Jordan, including the Rifa’i, Zughbi, ‘Amri, Rababa’a,
Mustarihi, Mulqawi, Samadi, Kilani and Ja’ai(cid:2)rah groups and
families, amongst others.
10