A Sufi legacy in Tunis: Prayer and the Shadhiliyya

International Journal of Middle East Studies

Volumn 29, Issue 2, 1997, Pages 255-277

  McGregor, Richard J A ^a  

^a MCGILL UNIVERSITY   (Canada)

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[No Author keywords available]

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EID: 5944255946     PISSN: 00207438     EISSN: None     Source Type: Journal    
DOI: 10.1017/S0020743800064497     Document Type: Article

References (200)

1. ⊂As + (Combining dot below sign)riyya, 1964).
2. ⊃ an S. Goitein, Studies in Islamic History and Institutions (Leiden: E. J. Brill, 1968), 87-88.
3. ⊃ an S. Goitein, Studies in Islamic History and Institutions (Leiden: E. J. Brill, 1968), 87-88.
4. ⊃ an S. Goitein, Studies in Islamic History and Institutions (Leiden: E. J. Brill, 1968), 87-88.
5. Michel Gilsenan, in his sociological account of the Hāmidiyya-Shādhīliyya and the Demerdāshiyya Khalwatiyya of Egypt, passes over prayer recitation to get to the more spectacular dhikr ceremony. His discussion of dhikr covers thirty pages, while prayer recitation is disposed of in one sentence: "In a more limited and immediate way [than dhikr), the recitation of certain litanies and sections of the Quran prescribed by the founder of the Order (the hizb or wird) fulfills the function of preparation for the dhikr proper and establishes the appropriate psychological 'frame' for its performances." Michel Gilsenan, Saint and Sufi in Modern Egypt: An Essay in the Sociology of Religion (Oxford: Clarendon, 1973), 156. I quote this not to imply that Gilsenan's observations are inaccurate but, rather, to show how a student, because of the accounts already written, might not look closely at recitation. For a similar treatment, see Louis Rinn, Marabouts et khouan (Algièrs: Adolphe Jourdan, 1884), 99.
6. Michel Gilsenan, in his sociological account of the Hāmidiyya-Shādhīliyya and the Demerdāshiyya Khalwatiyya of Egypt, passes over prayer recitation to get to the more spectacular dhikr ceremony. His discussion of dhikr covers thirty pages, while prayer recitation is disposed of in one sentence: "In a more limited and immediate way [than dhikr), the recitation of certain litanies and sections of the Quran prescribed by the founder of the Order (the hizb or wird) fulfills the function of preparation for the dhikr proper and establishes the appropriate psychological 'frame' for its performances." Michel Gilsenan, Saint and Sufi in Modern Egypt: An Essay in the Sociology of Religion (Oxford: Clarendon, 1973), 156. I quote this not to imply that Gilsenan's observations are inaccurate but, rather, to show how a student, because of the accounts already written, might not look closely at recitation. For a similar treatment, see Louis Rinn, Marabouts et khouan (Algièrs: Adolphe Jourdan, 1884), 99.
7. ⊂Ajīlī, Al-qawl al-munīr fī sharh+ (Combining dot below sign) al-h+ (Combining dot below sign)izb al-kablr (Cairo: Dār al-Kutub, MS). They also include works from further afield: Shah Walī AIlāh Dihlawī, Sharh+ (Combining dot below sign) h+ (Combining dot below sign)izb al-bah+ (Combining dot below sign)r (Delhi, 1890).
8. ⊂Ajīlī, Al-qawl al-munīr fī sharh+ (Combining dot below sign) al-h+ (Combining dot below sign)izb al-kablr (Cairo: Dār al-Kutub, MS). They also include works from further afield: Shah Walī AIlāh Dihlawī, Sharh+ (Combining dot below sign) h+ (Combining dot below sign)izb al-bah+ (Combining dot below sign)r (Delhi, 1890).
9. ⊂Ajīlī, Al-qawl al-munīr fī sharh+ (Combining dot below sign) al-h+ (Combining dot below sign)izb al-kablr (Cairo: Dār al-Kutub, MS). They also include works from further afield: Shah Walī AIlāh Dihlawī, Sharh+ (Combining dot below sign) h+ (Combining dot below sign)izb al-bah+ (Combining dot below sign)r (Delhi, 1890).
10. ⊂Ajīlī, Al-qawl al-munīr fī sharh+ (Combining dot below sign) al-h+ (Combining dot below sign)izb al-kablr (Cairo: Dār al-Kutub, MS). They also include works from further afield: Shah Walī AIlāh Dihlawī, Sharh+ (Combining dot below sign) h+ (Combining dot below sign)izb al-bah+ (Combining dot below sign)r (Delhi, 1890).
11. ⊃ Allāh Iskandarī, essai d'analyse d'un texte hagiographique" (DEA thesis, Aix-en-Provence; 1989).
12. ⊃ Allāh Iskandarī, essai d'analyse d'un texte hagiographique" (DEA thesis, Aix-en-Provence; 1989).
13. ⊃ Allāh, Miftāh+ (Combining dot below sign) al-falāh+ (Combining dot below sign). See also M. A. Khoury-Danner's translation, "The Remembrance of God in Sufism: A Translation of Ibn Ata Allah's 'Miftah al-Falah'" (Ph.D. thesis, University of Indiana, 1988), forthcoming from Islamic Texts Society as Key to Salvation.
14. ⊃ Allāh, Traité sur le nom Allāh, trans. M. Gloton (Paris: Deux Oceans, 1981).
15. ⊃ Allāh, Traité sur le nom Allāh, trans. M. Gloton (Paris: Deux Oceans, 1981).
16. ⊂b, 1985). Victor Danner has translated al-H+ (Combining dot below sign)ikam as The Book of Wisdom: Sufi Aphorisms (Leiden: E. J. Brill, 1973). For a good introduction to the whole Order, see also Danner's "The Shādhiliyya and North African Sufism," in Islamic Spirituality: Manifestations, ed. Seyyed H. Nasr (New York: Crossroads, 1991), 30.
17. ⊂b, 1985). Victor Danner has translated al-H+ (Combining dot below sign)ikam as The Book of Wisdom: Sufi Aphorisms (Leiden: E. J. Brill, 1973). For a good introduction to the whole Order, see also Danner's "The Shādhiliyya and North African Sufism," in Islamic Spirituality: Manifestations, ed. Seyyed H. Nasr (New York: Crossroads, 1991), 30.
18. ⊂b, 1985). Victor Danner has translated al-H+ (Combining dot below sign)ikam as The Book of Wisdom: Sufi Aphorisms (Leiden: E. J. Brill, 1973). For a good introduction to the whole Order, see also Danner's "The Shādhiliyya and North African Sufism," in Islamic Spirituality: Manifestations, ed. Seyyed H. Nasr (New York: Crossroads, 1991), 30.
19. Elmer H. Douglas, "Al-Shādhilī, A North African Sufi, According to Ibn Al-S+ (Combining dot below sign)abbāgh," Muslim World 38 (1948): 257.
20. ⊃1-Hasan al-Shadhili and the Origins of the Shadhiliyya." "See A. M. Mohamed Mackeen, "The Rise of Al-Shādhilī," Journal of the American Oriental Society 91 (1971): 483, for the various dates of birth.
21. ⊃1-Hasan al-Shadhili and the Origins of the Shadhiliyya." "See A. M. Mohamed Mackeen, "The Rise of Al-Shādhilī," Journal of the American Oriental Society 91 (1971): 483, for the various dates of birth.
22. ⊃1-Hasan al-Shadhili and the Origins of the Shadhiliyya." "See A. M. Mohamed Mackeen, "The Rise of Al-Shādhilī," Journal of the American Oriental Society 91 (1971): 483, for the various dates of birth.
23. ⊃1-Hasan al-Shadhili and the Origins of the Shadhiliyya." "See A. M. Mohamed Mackeen, "The Rise of Al-Shādhilī," Journal of the American Oriental Society 91 (1971): 483, for the various dates of birth.
24. ⊃1-Hasan al-Shadhili and the Origins of the Shadhiliyya." "See A. M. Mohamed Mackeen, "The Rise of Al-Shādhilī," Journal of the American Oriental Society 91 (1971): 483, for the various dates of birth.
25. lbid., 479. For more on this period, see Mohamed Kably, "Pouvoir universel et pouvoirs provinciaux au Maghreb dans la première moitié du XIIIè siècle," Revue du Monde Musulman et de la Mediterranée (1993-94), and Vincent J. Cornell's forthcoming The Dominion of the Saint: Power and Authority in Moroccan Mysticism.
26. lbid., 479. For more on this period, see Mohamed Kably, "Pouvoir universel et pouvoirs provinciaux au Maghreb dans la première moitié du XIIIè siècle," Revue du Monde Musulman et de la Mediterranée (1993-94), and Vincent J. Cornell's forthcoming The Dominion of the Saint: Power and Authority in Moroccan Mysticism.
27. lbid., 479. For more on this period, see Mohamed Kably, "Pouvoir universel et pouvoirs provinciaux au Maghreb dans la première moitié du XIIIè siècle," Revue du Monde Musulman et de la Mediterranée (1993-94), and Vincent J. Cornell's forthcoming The Dominion of the Saint: Power and Authority in Moroccan Mysticism.
28. A zāwiya is usually a small Sufi center under the control of an independent shaykh that often includes the tomb of a saint. For more on Abu Madyan, see Cornell, The Way of Abu Madyan (Cambridge: Islamic Texts Society, 1994).
29. ⊂At + (Combining dot below sign)ā⊃ Allāh et la naissance de la confrérie shadhilite (Beirut: Dar el-Mashreq, 1990), 19.
30. Qut + (Combining dot below sign)b: the "pole" or central figure among mystics or in a hierarchy of saints.
31. Ibn al-S + (Combining dot below sign)abbāgh, Durrat al-asrār, 28, and Douglas, "Al-Shādhilī," 269.
32. Ibn al-S + (Combining dot below sign)abbāgh, Durrat al-asrār, 28, and Douglas, "Al-Shādhilī," 269.
33. Ibn al-S + (Combining dot below sign)abbāgh, Durrat al-asrār, 34.
34. ⊂iyya.
35. ⊂iyya.
36. Douglas, "Al-Shādhilī," 259.
37. ⊃ Allāh," Mélanges de l'Institut Dominicain d'Études Orientales 12 (1974). More generally, see Hermann Landolt's "Khalwa" in Encyclopaedia of Islam, 2nd ed.
38. ⊃ Allāh," Mélanges de l'Institut Dominicain d'Études Orientales 12 (1974). More generally, see Hermann Landolt's "Khalwa" in Encyclopaedia of Islam, 2nd ed.
39. Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 16, 22-23, and Douglas, "Al-Shādhilī," 260. Douglas's reckoning of "shortly after 1227" is not supported by the Durrat al-asrār and is incompatible with 1228, the date established earlier, as the date of arrival in Tunis. Also, Douglas did not point out, or did not realize, that al-Shadhili had lived at some point in Tunis as a youth.
40. Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 16, 22-23, and Douglas, "Al-Shādhilī," 260. Douglas's reckoning of "shortly after 1227" is not supported by the Durrat al-asrār and is incompatible with 1228, the date established earlier, as the date of arrival in Tunis. Also, Douglas did not point out, or did not realize, that al-Shadhili had lived at some point in Tunis as a youth.
41. Mackeen, "The Rise of Al-Shādhilī," 484.
42. Ibid., 485. See also Robert Brunschvig, La Berbérie orientale sous les Hafsides (Paris: Maisonneuve, 1947), 2:323.
43. Ibid., 485. See also Robert Brunschvig, La Berbérie orientale sous les Hafsides (Paris: Maisonneuve, 1947), 2:323.
44. Brunshvig, La Berbérie orientale, 2:323. For more on the Maghrib and sainthood, see Houari Touati, Entre Dieu et les hommes: lettres, saints et sorciers au Maghreb (Paris: Editions de 1'EHESS, 1944), and A. Hammoudi, "The Path of Sainthood: Structure and Danger," Princeton Papers in Near Eastern Studies 3 (1994).
45. Brunshvig, La Berbérie orientale, 2:323. For more on the Maghrib and sainthood, see Houari Touati, Entre Dieu et les hommes: lettres, saints et sorciers au Maghreb (Paris: Editions de 1'EHESS, 1944), and A. Hammoudi, "The Path of Sainthood: Structure and Danger," Princeton Papers in Near Eastern Studies 3 (1994).
46. Brunshvig, La Berbérie orientale, 2:323. For more on the Maghrib and sainthood, see Houari Touati, Entre Dieu et les hommes: lettres, saints et sorciers au Maghreb (Paris: Editions de 1'EHESS, 1944), and A. Hammoudi, "The Path of Sainthood: Structure and Danger," Princeton Papers in Near Eastern Studies 3 (1994).
47. ⊂Ayyād as a little-known writer on al-Suyūt + (Combining dot below sign)ī. For more on sources, see P. Lory, "Al-Shadhilī," in Encyclopaedia of Islam, 2nd ed..
48. ⊂Ayyād as a little-known writer on al-Suyūt + (Combining dot below sign)ī. For more on sources, see P. Lory, "Al-Shadhilī," in Encyclopaedia of Islam, 2nd ed..
49. ⊂Ayyād as a little-known writer on al-Suyūt + (Combining dot below sign)ī. For more on sources, see P. Lory, "Al-Shadhilī," in Encyclopaedia of Islam, 2nd ed..
50. ⊂Ayyād as a little-known writer on al-Suyūt + (Combining dot below sign)ī. For more on sources, see P. Lory, "Al-Shadhilī," in Encyclopaedia of Islam, 2nd ed..
51. ⊂d + (Combining dot below sign) amākin al-dafn al-ukhra bi madīna Tūnis," Revue d'histoire Maghrébine 33 (1984): 12, n. 11. 1 have been unable to consult H. Karoui's "Le Revanche des marginaux: les manāqib des compagnons d'Abul-Hassan Shādhilī," table ronde: "Mémoire en partage mémoire en pièces . . ." Paris, Editions de 1'EHESS, 1989, inédit.
52. ⊂d + (Combining dot below sign) amākin al-dafn al-ukhra bi madīna Tūnis," Revue d'histoire Maghrébine 33 (1984): 12, n. 11. 1 have been unable to consult H. Karoui's "Le Revanche des marginaux: les manāqib des compagnons d'Abul-Hassan Shādhilī," table ronde: "Mémoire en partage mémoire en pièces . . ." Paris, Editions de 1'EHESS, 1989, inédit.
53. Meaning Sayyid Abū al-H + (Combining dot below sign)asan al-Shādhilī. Al-Bājī ibn Māmī, "Naz + (Combining dot below sign)ra h + (Combining dot below sign)awla al-turab," 12, identifies the small mountain upon which the zāwiya rests as jabal al-tūba.
54. Literally, h + (Combining dot below sign)ad + (Combining dot below sign)ra means "presence" and is the Sufi term for a group gathered for prayer recitation and dhikr. H + (Combining dot below sign)ad + (Combining dot below sign)ra can also be an annual investiture meeting. See Rinn, Marabouts, 84.
55. ⊃an also mentions night prayer (73:6) and its division into thirds (73:20).
56. This account was given to me by a member of the order, Mustapha Zoubeidi (13 August 1992).
57. Ernest Gellner, Saints of the Atlas (London: Weidenfeld, 1969), 8. The situation beyond the Maghrib is rather different. See, for example, Leonor Fernandes, "The zawiya in Cairo," Annales Islamologiques 18 (1982).
58. Ernest Gellner, Saints of the Atlas (London: Weidenfeld, 1969), 8. The situation beyond the Maghrib is rather different. See, for example, Leonor Fernandes, "The zawiya in Cairo," Annales Islamologiques 18 (1982).
59. Pamela Johnson, "Sufi Shrine in Modem Tunisia" (Ph.D. thesis, University of California, Los Angeles, 1979), 65. For a more general survey, see Arnold H. Green, "The Sufi Orders in 19th Century Tunisia: Sources and Prospects," Revue d'histoire Maghrébine 13 (1979).
60. Pamela Johnson, "Sufi Shrine in Modem Tunisia" (Ph.D. thesis, University of California, Los Angeles, 1979), 65. For a more general survey, see Arnold H. Green, "The Sufi Orders in 19th Century Tunisia: Sources and Prospects," Revue d'histoire Maghrébine 13 (1979).
61. On the typically conservative character of the Shadhiliyya, see A. M. Mohamed Mackeen, "Studies in the Origins and Development of al-Shadhiliyya" (Ph.D. thesis, SOAS, 1966), 177. See also Cornell, "Mirrors of Prophethood," 465. Ahmed Bey (ruled 1837-55) was apparently a member himself, helping to carry the coffin of Shaykh Shādhilī ibn al-Mu⊃addib in 1847; see Leon C. Brown, "The Religious Establishment in Husainid Tunisia," in Scholars, Saints and Sufis, ed. Nikki Keddie (Berkeley: University of California Press, 1972), 83. See also Al-Bājī ibn Māmī, "Naz + (Combining dot below sign)ra h + (Combining dot below sign)awla al-turab," 33, n. 126.
62. On the typically conservative character of the Shadhiliyya, see A. M. Mohamed Mackeen, "Studies in the Origins and Development of al-Shadhiliyya" (Ph.D. thesis, SOAS, 1966), 177. See also Cornell, "Mirrors of Prophethood," 465. Ahmed Bey (ruled 1837-55) was apparently a member himself, helping to carry the coffin of Shaykh Shādhilī ibn al-Mu⊃addib in 1847; see Leon C. Brown, "The Religious Establishment in Husainid Tunisia," in Scholars, Saints and Sufis, ed. Nikki Keddie (Berkeley: University of California Press, 1972), 83. See also Al-Bājī ibn Māmī, "Naz + (Combining dot below sign)ra h + (Combining dot below sign)awla al-turab," 33, n. 126.
63. On the typically conservative character of the Shadhiliyya, see A. M. Mohamed Mackeen, "Studies in the Origins and Development of al-Shadhiliyya" (Ph.D. thesis, SOAS, 1966), 177. See also Cornell, "Mirrors of Prophethood," 465. Ahmed Bey (ruled 1837-55) was apparently a member himself, helping to carry the coffin of Shaykh Shādhilī ibn al-Mu⊃addib in 1847; see Leon C. Brown, "The Religious Establishment in Husainid Tunisia," in Scholars, Saints and Sufis, ed. Nikki Keddie (Berkeley: University of California Press, 1972), 83. See also Al-Bājī ibn Māmī, "Naz + (Combining dot below sign)ra h + (Combining dot below sign)awla al-turab," 33, n. 126.
64. On the typically conservative character of the Shadhiliyya, see A. M. Mohamed Mackeen, "Studies in the Origins and Development of al-Shadhiliyya" (Ph.D. thesis, SOAS, 1966), 177. See also Cornell, "Mirrors of Prophethood," 465. Ahmed Bey (ruled 1837-55) was apparently a member himself, helping to carry the coffin of Shaykh Shādhilī ibn al-Mu⊃addib in 1847; see Leon C. Brown, "The Religious Establishment in Husainid Tunisia," in Scholars, Saints and Sufis, ed. Nikki Keddie (Berkeley: University of California Press, 1972), 83. See also Al-Bājī ibn Māmī, "Naz + (Combining dot below sign)ra h + (Combining dot below sign)awla al-turab," 33, n. 126.
65. Ignaz Goldziher, Muslim Studies, 2 vols. (London: Allen and Unwin, 1967), 2:262.
66. Danielle Provansal, "Phénomène Maraboutique au Maghreb," Genève-Afrique 14 (1975): 62.
67. For a wider study of "sanctity" in the Maghrib, see Cornell, "Mirrors of Prophethood."
68. Gellner, Saints, 12, 70, and Trimingham, Sufi Orders, 89, maintain that being a sharif became a prerequisite to both religious and political claims of authority. This analysis is challenged in Cornell's "Logic of Analogy and the Role of the Sufi Shaykh in Post-Marinid Morocco," International Journal of Middle East Studies 15 (1983): 77.
69. Gellner, Saints, 12, 70, and Trimingham, Sufi Orders, 89, maintain that being a sharif became a prerequisite to both religious and political claims of authority. This analysis is challenged in Cornell's "Logic of Analogy and the Role of the Sufi Shaykh in Post-Marinid Morocco," International Journal of Middle East Studies 15 (1983): 77.
70. Gellner, Saints, 12, 70, and Trimingham, Sufi Orders, 89, maintain that being a sharif became a prerequisite to both religious and political claims of authority. This analysis is challenged in Cornell's "Logic of Analogy and the Role of the Sufi Shaykh in Post-Marinid Morocco," International Journal of Middle East Studies 15 (1983): 77.
71. Valerie J. Hoffman-Ladd, "Devotion to the Prophet and His Family in Egyptian Sufism," International Journal of Middle East Studies 24 (1992): 615-37.
72. Gellner, Saints, 12.
73. ⊂Alī: Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 12; Ammār, Abū al-H + (Combining dot below sign)asan al-Shādhilī, 30; and Provansal, "Phénomène Maraboutique," 63.
74. ⊂Alī: Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 12; Ammār, Abū al-H + (Combining dot below sign)asan al-Shādhilī, 30; and Provansal, "Phénomène Maraboutique," 63.
75. ⊂Alī: Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 12; Ammār, Abū al-H + (Combining dot below sign)asan al-Shādhilī, 30; and Provansal, "Phénomène Maraboutique," 63.
76. ⊂lsāwiyya zāwiya, see Johnson, "Sufi Shrine," chap. 4.
77. ⊂lsāwiyya zāwiya, see Johnson, "Sufi Shrine," chap. 4.
78. For specific examples of women's motives for shrine visitation, see Johnson, "Sufi Shrine," 114.
79. The clothing of a sick person may be brought to a sacred site such as zāwiya so that it may absorb some of the baraka. For striking medieval European parallels, see Peter Brown, The Cult of the Saints (Chicago: University of Chicago Press, 1981 ), 88. On healing, see also Ferchiou, "Survivances mystiques," and Johnson, "Sufi Shrine."
80. The clothing of a sick person may be brought to a sacred site such as zāwiya so that it may absorb some of the baraka. For striking medieval European parallels, see Peter Brown, The Cult of the Saints (Chicago: University of Chicago Press, 1981 ), 88. On healing, see also Ferchiou, "Survivances mystiques," and Johnson, "Sufi Shrine."
81. The clothing of a sick person may be brought to a sacred site such as zāwiya so that it may absorb some of the baraka. For striking medieval European parallels, see Peter Brown, The Cult of the Saints (Chicago: University of Chicago Press, 1981 ), 88. On healing, see also Ferchiou, "Survivances mystiques," and Johnson, "Sufi Shrine."
82. ⊂yāru amāma hu.
83. Murīd, meaning aspirant, disciple, or novice; and murshid, spiritual guide.
84. ⊂Alawī (London: Allen and Unwin, 1961), 83.
85. Cornell, "Mirrors of Prophethood," 444. Also, Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 109.
86. Cornell, "Mirrors of Prophethood," 444. Also, Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 109.
87. ⊂aliyya, 84; Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 141.
88. ⊂aliyya, 84; Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 141.
89. My personal correspondence with Mustapha Zoubeidi (3 March 1993). I have listed only the shortest section of the waz + (Combining dot below sign)īfa.
90. ⊂t + (Combining dot below sign)iā⊃ Allāh.
91. ⊂Abbād of Ronda: Letters on the Sufi Path, trans. John Renard (New York: Paulist Press, 1986), 37.
92. ⊂Arabī a contemporary of al-Shādhilī, see Michel Chodkiewicz, Le Sceau des saints (Paris: Gallimard, 1986).
93. ⊂Arabī a contemporary of al-Shādhilī, see Michel Chodkiewicz, Le Sceau des saints (Paris: Gallimard, 1986).
94. ⊂ahd al-amān, 8 vols. (Tunis: Tunisian Government Printing Office, 1963-66), 7:156.
95. ⊂Alī Bilh + (Combining dot below sign)asan (d. 1916), see Arnold H. Green, The Tunisian Ulama 1873-1915 (Leiden: E. J. Brill, 1978), 243.
96. ⊂Alī Bilh + (Combining dot below sign)asan (d. 1916), see Arnold H. Green, The Tunisian Ulama 1873-1915 (Leiden: E. J. Brill, 1978), 243.
97. For an account of these positions in the ⊂lsāwiyya of Sīdī Hārī, see Johnson, "Sufi Shrine," 75. On these positions in other branches of the Shadhiliyya, see Mackeen, "Studies," 196, and F. de Jong's T + (Combining dot below sign)uruq and T + (Combining dot below sign)uruq-Linked Institutions in Nineteenth-Century Egypt (Leiden: E. J. Brill, 1978), 112.
98. For an account of these positions in the ⊂lsāwiyya of Sīdī Hārī, see Johnson, "Sufi Shrine," 75. On these positions in other branches of the Shadhiliyya, see Mackeen, "Studies," 196, and F. de Jong's T + (Combining dot below sign)uruq and T + (Combining dot below sign)uruq-Linked Institutions in Nineteenth-Century Egypt (Leiden: E. J. Brill, 1978), 112.
99. For an account of these positions in the ⊂lsāwiyya of Sīdī Hārī, see Johnson, "Sufi Shrine," 75. On these positions in other branches of the Shadhiliyya, see Mackeen, "Studies," 196, and F. de Jong's T + (Combining dot below sign)uruq and T + (Combining dot below sign)uruq-Linked Institutions in Nineteenth-Century Egypt (Leiden: E. J. Brill, 1978), 112.
100. Gilsenan, Saint and Sufi, 176. Discrepancies in practice between groups of the same t + (Combining dot below sign)arīqa are common. Shaykh Hassen Beihassen also stated that the brotherhood, in his lifetime, has never had official international contact with any other Shadhili group.
101. Ibid., 237.
102. Trimingham, Sufi Orders, 188.
103. For an account of a number of different ceremonies, see ibid., 181. On a more elaborate system of affiliation, see Rinn, Marabouts, 249.
104. For an account of a number of different ceremonies, see ibid., 181. On a more elaborate system of affiliation, see Rinn, Marabouts, 249.
105. Encyclopaedia of Islam, 1st ed., s.v. "S + (Combining dot below sign)alāt."
106. Constance Padwick, Muslim Devotions (London: SPCK, 1961), 8.
107. Abd al-H + (Combining dot below sign)alīm Mah + (Combining dot below sign)mūd, Al-Madrasa al-Shādhiliyya (Cairo: Dar al-Kutub al-Hadītha, 1967), 191. See also p. 180, n. 1.
108. ⊂i, and Shadhili material. On the other hand, it may simply be intended for popular or non-brotherhood use.
109. This distinction applies to the terms only in their widest sense.
110. ⊃ if al-minan, 341.
111. ⊃ if al-minan, 341.
112. ⊃ if al-minan, 341.
113. ⊃ if al-minan, 341.
114. Abd al-H + (Combining dot below sign)alīm Mah + (Combining dot below sign)mūd, Al-Madrasa, 162. This statement is based on S + (Combining dot below sign)ah + (Combining dot below sign)ih + (Combining dot below sign) al-Bukhāri (19.14).
115. Abd al-H + (Combining dot below sign)alīm Mah + (Combining dot below sign)mūd, Al-Madrasa, 163. The hadith is taken from S + (Combining dot below sign)ah + (Combining dot below sign)ih + (Combining dot below sign) Muslim (Kitāb al-S + (Combining dot below sign)alāt, no. 215).
116. Abd al-H + (Combining dot below sign)alīm Mah + (Combining dot below sign)mūd, Al-Madrasa, 163. The hadith is taken from S + (Combining dot below sign)ah + (Combining dot below sign)ih + (Combining dot below sign) Muslim (Kitāb al-S + (Combining dot below sign)alāt, no. 215).
117. Abd al-H + (Combining dot below sign)alīm Mah + (Combining dot below sign)mūd, Al-Madrasa, 164, and Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 103.
118. Abd al-H + (Combining dot below sign)alīm Mah + (Combining dot below sign)mūd, Al-Madrasa, 164, and Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 103.
119. Abd al-H + (Combining dot below sign)alīm Mah + (Combining dot below sign)mūd, Al-Madrasa, 163.
120. Statement attributed to al-Qushayrī (d. 1072), but I have not been able to locate it in his Al-Risāla al-Qushayriyya.
121. ⊂aliyya, 192.
122. ⊂āl and the adhkār of the prayer rite.
123. ⊂āl and the adhkār of the prayer rite.
124. ⊂Abd al-H + (Combining dot below sign)alīm Mah + (Combining dot below sign)mūd, Al-Madrasa, 139: "Praise be to Allah, I seek Allah's pardon, there is no power and no
125. ⊃ if al-minan, 340.
126. ⊃ if al-minan, 340.
127. ⊂aliyya, 3; see also Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 222.
128. ⊂aliyya, 3; see also Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 222.
129. ⊂aliyya, 191.
130. Abd al-H + (Combining dot below sign)alīm Mah + (Combining dot below sign)mūd, Al-Madrasa, 180.
131. Shorter Encyclopedia of Islam, s.v. "Wird."
132. Hassan Elboudrari, "Ethique d'un saint et fondateur maghrébin," in Modes de la transmission de la culture religieuse en Islam, ed. H. Elboudrari (Cairo: Institut français d'archéologie orientale, 1993), 276.
133. These three uses are discussed in Trimingham, Sufi Orders, 214.
134. ⊂al-sa⊂ādāt, 9. I have not been able to find the significance of these numbers. Perhaps they are some numerical equivalent to the prayer itself.
135. Ibid., 82.
136. ⊂aliyya, 82, and Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 137.
137. ⊂aliyya, 82, and Ibn al-S + (Combining dot below sign)abbāgh, Mystical Teachings, 137.
138. ⊂aliyya, 82.
139. From the root wz + (Combining dot below sign)f, the basic verbal meaning is "to assign" or "to impose." For its use as "daily office," see Padwick, Muslim Devotions, 22.
140. ⊂aliyya, 82.
141. Mus + (Combining dot below sign)t + (Combining dot below sign)afā ibn Muh + (Combining dot below sign)yī al-Dīn Najā, Kashf al-asrār li-tanwīr al-afkār (n.p., 1978), 6.
142. This anecdote is presented to stress the orthodoxy of Mashīsh's thinking. It is not a condemnation of wird and waz + (Combining dot below sign)īfa; rather, the shaykh would appear to be stressing the fundamentals of religion to an adept who has overstepped the boundary of his spiritual station.
143. Ibid., 6. Bashīsh is an alternative spelling for mashīsh.
144. ⊂Abd al-Qādir al-Jīlānī was the first to use the term in the sense of a supererogatory prayer.
145. ⊂Abd al-Qādir al-Jīlānī was the first to use the term in the sense of a supererogatory prayer.
146. Edouard Michaux-Bellaire as quoted in Blochet, "A Propos du Hizb," 111.
147. ⊂aliyya, 191; see also the translation in Padwick, Muslim Devotions, 23.
148. ⊂aliyya, 191; see also the translation in Padwick, Muslim Devotions, 23.
149. Padwick, Muslim Devotions, 23, claims there is in effect no difference between the two terms.
150. ⊂aliyya, 191.
151. ⊂Arabī's (d. 1240) authorship of this prayer.
152. Earl Waugh, The Munshidīn of Egypt (Columbia: University of South Carolina Press, 1989), 59.
153. ⊂," Studio Islamica 57 (1983).
154. ⊂," Studio Islamica 57 (1983).
155. ⊂," Studio Islamica 57 (1983).
156. ⊂," Studio Islamica 57 (1983).
157. ⊃ Allāh: A Sufi of Mamluk Egypt" (Ph.D. thesis, Harvard University, 1970), 89.
158. ⊃ Allāh: A Sufi of Mamluk Egypt" (Ph.D. thesis, Harvard University, 1970), 89.
159. ⊂ādāt, 109. Qas + (Combining dot below sign)īda is a pre-Islamic form of poetry.
160. Waugh, Munshidīn, 104.
161. Emile Dermenghem, Le Cult des saints (Paris: Gallimard, 1957), 305.
162. Padwick, Muslim Devotions, 25. See also Toufic Fahd, La Divination arabe (Leiden: E. J. Brill, 1966).
163. Padwick, Muslim Devotions, 25. See also Toufic Fahd, La Divination arabe (Leiden: E. J. Brill, 1966).
164. ⊂a al-manār) (containing H + (Combining dot below sign)izb al-bah + (Combining dot below sign)r, H + (Combining dot below sign)izb al-barr, and H + (Combining dot below sign)izb al-nas + (Combining dot below sign)r). The symbolism of a coat of mail is reinforced by the fact that one must carry the booklet in one's breast pocket while in public for it to be effective as an amulet.
165. ⊂aliyya, 253, for a discussion of the power of a h + (Combining dot below sign)irz and its limitations in the face of divine will.
166. ⊂aliyya, 253, for a discussion of the power of a h + (Combining dot below sign)irz and its limitations in the face of divine will.
167. ⊃anic recitation, is from the same root. For further discussion, see William Graham, Beyond the Written Word; Oral Aspects of Scripture in the History of Religion (New York: Cambridge University Press, 1987), 99.
168. Ibid., 80.
169. Ibid., 114.
170. Ibid., 111.
171. ⊃ Allāh, Miftāh + (Combining dot below sign) al-falāh, 4.
172. Ibid., 9. Translation from Khoury-Danner's Remembrance of God, 55.
173. Ibid., 9. Translation from Khoury-Danner's Remembrance of God, 55.
174. ⊃ Allāh, Miftāh + (Combining dot below sign) al-falāh + (Combining dot below sign), 5.
175. Ibid., 7.
176. Encyclopaedia of Islam, 2nd ed., s.v. "Dhikr."
177. Trimingham, Sufi Orders, 204.
178. Bannerth, "Dhikr et Khalwa," 87.
179. Ibid., 68.
180. ⊂aliyya, 175.
181. ⊃ Allah, Miftāh + (Combining dot below sign) al-falāh + (Combining dot below sign), 28,
182. ⊂Ayyād, Mafākhir al-⊂aliyya, 175.
183. Cf. Gilsenan, Saint and Sufi, 161-63, 169.
184. ⊂aliyya, 190.
185. ⊂aliyya, 190.
186. ⊂Aissāoūa au Maroc (Paris: Librairie Orientaliste, 1926), 93.
187. ⊃ Allāh. According to my preliminary research, this situation is unusual among the Sufi orders.
188. As further evidence of the significance of recitation, I was told by Shaykh Belhassen and other important individuals that these summer recitations are the most important gatherings for the brotherhood.
189. The framework and terminology of this analysis rely partly on Waugh, Munshidīn, 7-9. See also Elboudrari, "Ethique d'un saint," 279. I leave any deeper typological analysis to specialists in the psychology of religion.
190. The framework and terminology of this analysis rely partly on Waugh, Munshidīn, 7-9. See also Elboudrari, "Ethique d'un saint," 279. I leave any deeper typological analysis to specialists in the psychology of religion.
191. Najā, Kashf al-asrār, 126. Ahmad ibn Idris claimed that his prayers and litanies were given to him by Khidr in the presence of the Prophet; Rex S. O'Fahey, Enigmatic Saint: Ahmad Ibn Idris and the Idrisi Tradition (Evanston, III.: Northwestern University Press, 1990), 4.
192. Najā, Kashf al-asrār, 126. Ahmad ibn Idris claimed that his prayers and litanies were given to him by Khidr in the presence of the Prophet; Rex S. O'Fahey, Enigmatic Saint: Ahmad Ibn Idris and the Idrisi Tradition (Evanston, III.: Northwestern University Press, 1990), 4.
193. Najā, Kashf al-asrār, 25.
194. ⊂Abbād of Ronda, trans. Renard, 176.
195. Brown, Cult of the Saints, 61. St. Augustine wrote, "Let us take the benefits of God through him [the saint], our fellow servant" (Sermon 319.8.7).
196. ⊂Ayyād, Mafākhir al-⊂aliyya, 128.
197. Waugh, Munshidīn, 9.
198. ⊂Ayyād, Mafākhir al-⊂aliyya, 84. See also p. 154. The importance of a spiritual guide and proper spiritual association (s+ (Combining dot below sign)uh+ (Combining dot below sign)ba) is asserted by many Sufi thinkers.
199. Waugh, Munshidīn, 8.
200. Rinn, Marabouts, 93.